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Devarim
by Rabbi Moshe Bogomilsky
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"These are the words that Moshe spoke to all Israel." (1:1)
Moshe knew through Divine inspiration that the Jews would ultimately be
exiled for violating thirty-six negative commandments, which would
affect thirty-six days of the year. Therefore he admonished them for
thirty-six days as a corrective.
It is interesting to note that Parshat Devarim is always read on the
Shabbat preceding Tisha B'Av, the day when the book of Eichah -
Lamentations - is read.
ANSWER: When Hashem became angry at the Jews for making the
golden calf, Moshe pleaded on their behalf, "Why are You upset with
Your beloved children when they actually did not violate any of Your
precepts? In the commandments You gave on Sinai, You spoke in
singular. Thus, in the prohibition against idol making and worshipping,
You said "lo yiheyeh lecha" - "There shall not be to you [singular]." If
you intended this to apply to the entire populous, You should have said
"lo yiheyeh lachem" - "There shall not be to you [plural]" (see Shemot
20:2, Rashi).
When Korach and his contingent fought with Moshe and Aharon, they
argued, "The entire assembly is holy and Hashem is among them. Why
do you exalt yourself over the congregation of Hashem?" They meant,
"You are no holier than anyone else since at Sinai Hashem spoke to
everyone and not only to you" (see Bamidbar 17:3, Rashi).
"Between Paran and Tophel, and Laban, and Chazeirot, and Di-
Zahav." (1:1)
"Paran" is a reference to the spies, who were sent after they journeyed
from Chazeirot and encamped in Paran (Bamidbar 12:16). "Tophel" is a
reference to the words "shetaflu" - which they spoke contemptuously
regarding the manna: "our soul is disgusted with this insubstantial food
(ibid. 21:5).
The Jews' complaint about the lack of water and the smiting of the rock
took place before their talking against the manna (ibid. 20:2-14).
Consequently, it happened after the sending of the spies (Paran) and
before the complaint about the manna (Tophel). Hence, with the extra
word "bein" - "between" - Moshe was actually alluding to this iniquity
which was committed between (the iniquities of) Paran and Tophel.
The reason Moshe did not rebuke them openly about the "mei Merivah" -
"Waters of Strife" - and the smiting of the rock was that he thought they
were likely to ascribe the sin to him. In reality, however, the Torah
refers to the incident as the "Waters of Strife, where the Children of
Israel contended against Hashem" (ibid. 20:13), and the common
denominator among the three consecutive sins was that they were all
preceded by a complaint about being taken out of Egypt.
Sichon and Og posed a serious threat to the Jewish people. After Moshe
risked his life to defeat the Jews' enemies, he earned their respect and
thus considered the time opportune to reprimand them.
The letters in the word "ho'il" can be rearranged to read "Eliyahu". While
Moshe explained the Torah very clearly, he knew that in future
generations difficulties would arise in comprehending Torah subjects,
and therefore he alluded that any lack of clarity will ultimately be
elucidated through the prophet Eliyahu.
"I cannot carry you alone. G-d, your G-d, has multiplied you and
behold! you are this day like the stars of heaven in abundance."
(1:9-10)
ANSWER: Sometimes the Jews are compared to the dust of the earth
(Bereishit 28:14), and at other times to the stars of heaven (ibid. 15:5).
The difference between the two is that each particle of dust sticks to the
other while stars are greatly distant from one another. Thus, when Jews
are united they are analogous to the dust of the earth, and when they
are fragmented and at odds they are compared to the stars.
In expressing his frustration with the Jewish people, Moshe said, "At
present you are like the stars of heaven - there is animosity and
fragmentation among you instead of unity. When you behave this way, it
is difficult for me alone to carry your contentiousness, burdens, and
quarrels."
"May G-d the G-d of your forefathers, make you so many more as
you are a thousand times." (1:11)
ANSWER: When the Jews heard Moshe's harsh rebuke they fell into
despair. In order to uplift their spirits and comfort them, Moshe told
them what the Gemara (Sanhedrin 44a) says regarding the Jewish
people, " 'Af al pi shechata, Yisrael hu' - 'A Jew is a full-fledged Jew even
when he has sinned.' Though you have committed some iniquities, do
not despair. You retain your Jewish essence and will undoubtedly
continue to exist.
"It is my fervent wish and prayer that Hashem multiply you a thousand
times, and that there be many more Jews 'kachem' - 'as you are.' "
"May G-d the G-d of your forefathers, make you so many more as
you are a thousand times." (1:11)
ANSWER: If Moshe had said, "G-d make you so many more as you are
elef pa'am - one thousand times," it would have meant that the Jews'
population of six hundred thousand should be multiplied by one
thousand, making them a people of six hundred million. Moshe's
berachah was much greater: By saying "elef pe'amim" he meant that
their number should be doubled one thousand times. In other words,
starting with six hundred thousand, after the first "adding to you as you
are now" they will be one million two hundred thousand, then when this
is doubled, they will be two million four hundred thousand, then four
million eight hundred thousand, etc. Thus, as this is repeated one
thousand times, the population will very quickly reach an astronomical
figure.
It is related that the king of Persia was very impressed with the person
who created the game of chess and offered to grant him any wish. The
man said to the king, "There are 64 squares on the chess board. I would
be satisfied if you would put a grain of wheat in the first square and
double in the next, and so forth." The king laughed about this meager
request, but soon realized that he would not have enough wheat in his
country to fill the request. In the second square there would be two
grains, in the third square there would be four. In the tenth square there
would be 512, in the twenty-first there would be over a million, and in
the thirty-first there would be over a billion.
"May G-d the G-d of your forefathers, make you so many more as
you are a thousand times." (1:11)
ANSWER: The Gemara (Eruvin 55b) says that the camp of the Israelites
was three parsah [square]. The Gemara (Pesachim 94a) says that the
world is six thousand parsah. (A parsah equals 2.385 mile.)
The word "pe'amim" is a plural for "pa'am", and the minimum of a plural
is two. Consequently, "elef pa'am" - "one thousand times" - can mean
that the Jewish people should spread out over a territory of three
thousand parsah, and "elef pe'amim" means two times one thousand.
Since Moshe blessed the Jews that their camp spread out over an area of
six thousand parsah, his blessing is actually "from one end of the world
to the other."
"May G-d the G-d of your forefathers make you so many more as
you are a thousand times." (1:11)
ANSWER: When the Jews sinned with the golden calf, Hashem's anger
flared up and He wanted to annihilate them. He told Moshe, "Ve'e'eseh
otcha legoi gadol" - "I shall make you a great nation" (Shemot 32:10).
When the spies returned and incited the people against going to Eretz
Yisrael, again Hashem wanted to annihilate them and He again said to
Moshe,"Ve'e'eseh otcha legoi gadol" - "I shall make you a great nation"
(Bamidbar 14:12).
The Tosefta (Sotah 4:1) says that Hashem's reward for a good deed is
five hundred times greater than the deed itself. Therefore, since Hashem
told Moshe twice, "I shall make you a great nation," each time He meant
a people five hundred times as large as the Children of Israel, totaling a
thousand-fold increase. Hence, Moshe was saying, "I am now blessing
you with what Hashem offered me, and thus may He make you a nation
one thousand times as large as you are currently."
"Make you so many more as you are a thousand times and bless
you as He has spoken of you." (1:11)
ANSWER: Moshe was admonishing them not only for their behavior in
connection with the spies, but also for their behavior at the receiving of
the Torah. He said to them, "Originally I admired your behavior at Sinai.
It was encouraging to see how the young honored the elders and the
elders honored the leaders.
The Rabbi summoned Reuven and asked him, "Why did you do such a
thing?"
Reuven answered, "Rabbi, I said the exact words you told me to say. Is
it my fault that I am not a chazan and do not know how to sing
properly?"
When the messengers returned from Eretz Yisrael their report was that
"Good is the land which G-d our G-d is giving us" (1:25). If this was
their report, why was Hashem upset with them? The reason was that
though their words were superficially proper, the problem was the "kol" -
the voice (tone) with which they said them. The message the people
heard was, "Good is the land that G-d our G-d is giving us?!"
Moshe is explaining that the reason for the major distinction between
the two survivors is that "I should have been there to apportion the land
to the people of Israel. However, in the interim the incident with the
waters of strife caused me to lose the privilege of going to Eretz Yisrael.
Therefore Yehoshua will be my successor, and he will cause the people
to inherit the land."
The word "tzafonah" is not only the northward direction, but can also
mean "hidden." On the night of Pesach, for instance, the afikoman we
eat at the end of the meal is called "tzafun" because it is hidden
throughout the entire seder. Hashem told Moshe to tell the Children of
Israel, "Since you are coming into the boundary of the land of Eisav, it is
important to remember that 'penu lachem tzafonah' - go in the direction
of 'tzafun' - hiding - i.e. keep your wealth and success concealed. Do not
arouse their animosity, hatred, and jealousy.
One who recites the Shemonah Esrei should face mizrach - east.
However, the Gemara (Bava Batra 25b) says, "If one desires to become
rich, 'yatzpin' - he should turn towards tzafon - northeast." Since the
word "tzafon" does not only mean "north," but also "hidden," possibly
the sages are alluding that if one wants to be rich, "yatzpin" - he should
act modestly and not flaunt his wealth in the eyes of the public. For by
doing this he may invite unwanted "predators," who will take away his
wealth, or the "evil eye" which may have an adverse effect on his
wealth.
Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights,
Thought-Provoking Ideas, Homilies And
Explanations of Torah Passages
Va'etchanan
by Rabbi Moshe Bogomilsky
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ANSWER: The spies returned with their evil report against Eretz Yisrael
on the ninth of Av. Since the people cried bitterly and refused to go to
Eretz Yisrael, Hashem swore that the entire nation between the ages of
twenty and sixty would die in the wilderness. Annually, on the ninth of
Av, graves were dug and the people would sleep in them. In the morning
those who were alive would climb out of the graves, and those who had
expired would be buried where they were. This went on for all the years
of the sojourn in the wilderness. On the fortieth year graves were dug
for the people to sleep in, but surprisingly, they all emerged alive. The
people began to wonder, "Perhaps we have miscalculated and yesterday
was not really the ninth of Av." Therefore, they continued sleeping in
graves on the tenth, eleventh, twelfth, thirteenth, and fourteenth. When
they noticed a full moon on the fifteenth of Av, they were certain that
the ninth had already passed, and obviously the punishment was
completed (see Bava Batra 121a).
Thus, on the fifteenth of Av the Jewish people celebrated the fact that no
one else would be punished for the spy episode, and Moshe thought that
it was an opportune time to pray to Hashem to permit him to enter the
land.
The Hebrew calendar, which is based on the lunar system, normally has
six months of twenty-nine days and six months of thirty days. From the
month of Elul (which follows Av) till the month of Adar, in which Moshe
expired, there are six months. Counting three of them as full months
(thirty days) and three as incomplete ones (twenty-nine days), there is a
total of one hundred and seventy-seven days. Adding to this sixteen
days from the fifteenth to the thirtieth of the month of Av, and seven
days of the month of Adar till Moshe's passing, there is a total of two
hundred days.
On the night of the fifteenth, after seeing the full moon, they realized
their sins were forgiven, and they thus celebrated the following day.
Hence, Moshe started praying from the morning of the fifteenth of Av, till
Minchah of the seventh of Adar, uttering exactly a total of five hundred
and fifteen prayers before his passing.
When Sodom was at war against the four powerful kings and Lot was
taken captive, the Torah relates that, "The fugitive came and told
Avraham that his relative was captured" (Bereishit 14:13). The Midrash
Rabbah (42:8) identifies the "fugitive" as Og, and explains that though
his action of notifying Avraham was beneficial, ultimately leading to a
consecration of Hashem's name, his intention was evil. He meant to
influence Avraham to go to war to rescue Lot, hoping that Avraham
would be killed in battle so that he would then be able to marry Sarah.
Since Moshe was punished for not speaking to the rock, he concluded
that Hashem was more upset with an evil action than an intention.
However, after conquering Og, he determined that Og's downfall was
because of his evil thoughts, though his action was good. Thus, he
thought that his case would then be favorably reconsidered, and because
of his good intentions the vow forbidding him entry to Eretz Yisrael
would be canceled.
ANSWER: During their forty year sojourn in the wilderness, the Jewish
people often provoked Hashem's wrath. Whenever Hashem expressed
His disappointment and anger, Moshe would intercede. Not only did he
pray and plead for them, but he even risked his life, telling Hashem,
"And now if You would but forgive this sin! - But if not erase me from
the book that You have written" (Shemot 32:32).
When Moshe realized that his end was near, he prayed and beseeched
Hashem for the opportunity to go to Eretz Yisrael. He offered a total of
five hundred and fifteen prayers. As he was delivering his parting
message to his beloved people he exclaimed in exasperation,
"va'etchanan el Hashem - I [alone] implored Hashem - I hoped that the
entire community would raise an uproar on my behalf, just as I was
ready to give my life for the community. You should have said to
Hashem 'We will not go without Moshe.' Unfortunately, your feelings for
me did not match my love for you."
ANSWER: King David says "The years of our life number seventy"
(Psalms 90:10). At this time Moshe was one hundred and twenty years
old. Thus he exceeded the normal life-span by fifty years. Consequently
he said to Hashem, "Since you have already permitted me to exceed the
normal life-span by fifty years, thus 'e'ebrah' - let me go over (exceed)
the normal life-span a bit more, and enter 'na' (Nun-Alef) - the fifty-first
year so that I will be able to see the good land."
Hashem told him, "Rav" - "Let it suffice to you that you have 'lach'
(Lamed-Chaf) - fifty additional years (3:26). I cannot give you any more
years because it is already written in the Torah (Bereishit 6:3), 'My spirit
shall not abide in man forever - beshegam hu basar - since he is but
flesh - therefore shall his days be a hundred and twenty years.' "
Incidentally, the word "beshegam" - "since [he is also flesh]" - has the
numerical value of three hundred and forty-five, which is also the
numerical value of the name "Moshe", and is alluding that there will be
born a mortal man - Moshe - who will live one hundred and twenty
years.
"G-d said to me, 'It is too much for you! Do not continue to speak
to Me further about this matter.' " (3:26)
The word "rav" is an acronym for the names Rus and Boaz In addition to
the acronym, in order to spell out the name "Boaz" in full, an additional
"Ayin" and "Zayin" are necessary, and to spell out "Rus", an additional
"Vav" and "Sav" are necessary. These missing letters compose the word
azut.
The Midrash was questioning the need for the words "rav lach," since the
pasuk could have excluded them. Therefore, the Midrash explains that it
is a hint to Ruth and Boaz. While Moshe delivered a heart rending plea to
be allowed to enter Eretz Yisrael, Hashem's response was with "azut,"
which means that the word "rav" together with the letters of "azut"
should serve as a message to Moshe that the ultimate redemption must
come through Mashiach, the descendant of Ruth and Boaz.
The Gemara (Kiddushin 22a) says that in order for a servant to remain
forever with his master, he must repeat his statement twice. This is
derived from the words of the Torah, "ve'im amar yomar ha'eved," which
contain a double form of the verb "to say." Hashem realized that Moshe
had an excellent argument, and therefore He immediately told him, "Do
not continue to speak to me further on this subject; do not repeat your
statement so that I will be bound to honor your plea."
"Do not continue to speak to Me further about this matter."
(3:26)
ANSWER: The Jews were set to enter Eretz Yisrael but first Moshe had
to expire in the wilderness. The Gemara (Berachot 54b) says that if one
prays at length, Hashem reciprocates with long life. If Hashem had let
him extend his prayer, he would have merited long life, thus delaying
the Jewish people's entry into Eretz Yisrael.
"You shall not add to the word that I command you, nor shall you
subtract from it." (4:2)
ANSWER: There was a person who would borrow dishes and silverware
from his neighbor whenever he had guests, and then return double. If he
took a dish, he would return two. If he took two spoons, he would return
four. The first time this happened his neighbor asked in amazement,
"Why are you giving me back more dishes than I gave you?" The lender
responded, "When I brought your dishes to my house, they became
pregnant and gave birth."
Once, he came to his neighbor and told him, "Tonight, I will be having
some very prominent people over at my house. Do be kind enough to
lend me your beautiful silver candelabra," and I will return it to you
tomorrow. The neighbor quickly agreed, thinking that tomorrow he
would get back two.
"Tomorrow" passed and the neighbor did not come back with even the
one candelabra. When he called to ask when he could expect the return,
the lender sighed and said, "I feel terrible to have to tell you this news,
but when I came home with your candelabra, it suddenly had a heart-
attack and died."
Angrily the lender said, "Whoever heard of such a foolish thing? You are
a thief! I demand the immediate return of my property."
Calmly the borrower said, "If you were able to believe that your spoon or
dish could give birth, then you must also believe me that your
candelabra died."
The Torah consists of six hundred and thirteen mitzvot. Hashem chose
this number because He knew exactly how much man could handle (see
Avodah Zarah 3a, Midrash Rabbah Bamidbar 12:3). If people are
permitted to add mitzvot of their own and attach holiness to them,
ultimately they will also rationalize not doing mitzvot.
"But you who cling to G-d, your G-d, you are all alive today."
(4:4)
ANSWER: Concerning the pasuk "Rifut tehi lisarecha" - "It will be health
to your navel" (Proverbs 3:8), the Zohar (Midrash Hane'elam) says that
in the Shema there are two hundred and forty-eight words
corresponding to the limbs of man, and when one reads the Shema
properly, each word heals a limb.
Actually, there are only two hundred and forty-five words in the entire
Shema, and to attain the number two hundred and forty-eight, the
chazan repeats the words "Hashem Elokeichem," adding the word
"emet." Hearing it from the chazan is considered the equivalent of
saying it individually, and thus everyone brings health to his body
through the two hundred and forty-eight words of Shema (see Shulchan
Aruch, Orach Chaim 61:3).
The letters in the word "atem" can be rearranged to spell the word
"emet". Hence the pasuk is alluding to the teaching of the Zohar, namely
"ve'atem" - by taking the word "atem" which spells "emet" - "hadveikim
baHashem Elokeichem" - and attaching it to the words "Hashem
Elokeichem" (the final two words of the last portion of Shema), "Chaim
kulchem hayom" - "You are all alive today" - since all your limbs will be
blessed with good health.
"But you who cling to G-d, your G-d, you are all alive today."
(4:4)
ANSWER: The Rambam (Yesodei Hatorah 6:2-3) rules that one who
erases any letter of Hashem's seven holy names receives lashings. A
prefix to the name (i.e. ba'Hashem or la'Hashem) may be erased;
however, a suffix such as "chem" at the end of "Elokeichem" may not be
erased.
ANSWER: There are people who properly observe Torah and mitzvot at
home, but when they are with close friends or business associates, they
make compromises. Some people maintain an observant home as long
as they live in an observant community, but when they move to a
modern progressive neighborhood, their home begins to lack Torah
orientation.
Moshe was telling the people, "I have conveyed to you Hashem's Torah
and you are to live in accordance to it 'bekerev ha'aretz' - even when
you will be in the midst of the land - not only in the confines of your
home or neighborhood, but also when you are in the company of non-
observant people or in a secularly oriented neighborhood." Regardless of
where a Jew lives or with whom he comes in contact, he must adhere
tenaciously to his Torah convictions and conduct himself properly.
One who prays individually is under much scrutiny, but when praying
together with a group, even one who is a "rasha" can successfully "sail
through" on the merit of the other congregants. The Torah alludes to
this by telling us, 'uvikashtem' - 'if you do your seeking together with
the public' - and not individually, be assured that 'umatzata' - 'you will
find' - i.e. receive your desires from Hashem.
"From there you will seek G-d, your G-d, and you will find Him, if
you search for Him with all your heart and all your soul." (4:29)
ANSWER: The Gemara (Rosh Hashanah 18a) says that two people may
be ill with the same malady, or up for judgment for the same crime, but
still only one will arise from his sickbed healthy, or only one will escape
punishment. Why were one person's prayers answered and not the
other's? The reason is that the one who was answered prayed with
kavanah - proper thoughts and concentration.
"Then Moshe set aside three cities on the bank of the Jordan,
toward the rising sun." (4:41)
The Torah is telling us that, "This is the teaching that Moshe placed
before the Children of Israel" - with the act of separating the three cities,
which at the time served no purpose, he conveyed an important
message to Klal Yisrael regarding Torah and mitzvot: Always endeavor
to do good deeds and mitzvot, even if you know you will not complete
them and receive the full credit.
Alternatively, when the Jews were in Eretz Yisrael, the cities of refuge
would protect someone who killed his fellow unintentionally. Even the
one who committed premeditated murder would run to these cities of
refuge and gain protection till he was brought before the beit din for trial
(see Makkot 9b).
Once the Jews were exiled, they no longer had cities of refuge. However,
our sages (Makkot 10a) tell us "Divrei Torah koltin" - "The study of
Torah provides refuge." Hence, one who committed a transgression
intentionally or unintentionally, thereby causing spiritual damage to his
soul, can gain refuge and rectify it by entering into Torah study.
The Torah alludes to this by relating that Moshe built the cities of refuge
and concludes with the words, "Vezot haTorah asher sam Moshe lifenei
B'nei Yisrael" - "This is the Torah that Moshe placed before the Children
of Israel" - to teach that Torah study provides refuge from the spiritual
harm caused by iniquities.
ANSWER: The Gemara (Sotah 5a) says that Hashem so despises the
arrogant that He cannot dwell together with them. Moshe is telling the
people that when Hashem descended upon Mt. Sinai He became united
with the Jewish people through Torah. However, they must always
remember that "anochi" - "I" - i.e. being egoistic and conceited -
"omeid" - "stands" - i.e. is a barrier - between a person and Hashem.
A chassid once visited to his Rebbe and spoke very arrogantly about
himself. The Rebbe took a stern look at the chassid and said to him,
"The prophet says 'Im yisateir ish bamistarim va'ani lo arenu ne'um
Hashem' - 'Can any man hide himself in secret places that I shall not see
him? says Hashem' (Jeremiah 23:24). I think the prophet's message can
be read as follows; 'Im yisateir ish bamistarim va'ani' - if a person thinks
he can hide himself and dwell on 'ani' - 'I' - I am a scholar, I am
righteous, etc., - then 'lo arenu ne'um Hashem' - Hashem says 'I do not
want to see this person.'"
The chassid, upon hearing the Rebbe's message, fainted. After he was
revived, he asked the Rebbe how to rectify his improper behavior, and
the Rebbe said, "The prophet is also teaching 'Im yisateir ish bamistarim
va'ani lo' - 'if a person hides and the "I" does not exist' - i.e. he is
humble and unassuming - then 'arenu ne'um Hashem' - 'Hashem says:
This person I want to see.' "
"You shall not take the name of G-d, your G-d, in vain." (5:11)
When the Rabbi asked the father why he changed so drastically, he told
him the following, "My sons have a large meat market. They had me sit
at a table in the market and when people saw me, it encouraged them to
make their purchases with confidence that everything is kosher.
However, I soon realized that the meat they were selling was not kosher
and they were using me to deceive the public. Therefore I decided to
shave off my beard and peiyot, so that my beard, i.e. Yiddishkeit, should
not help them sell non-kosher meat."
This poignant Divine message put a shiver through everyone, and the
entire world trembled in fear.
"Safeguard the Shabbat day to sanctify it, as G-d, your G-d, has
commanded you." (5:12)
ANSWER: Resting one day a week makes sense to many people, since
even a machine needs rest, and how much more so a human body.
Moreover, thanks to the rest period, the person functions better when he
works, compensating for any loss caused by the day of rest. While this
makes sense, Shabbat was not given to the Jewish people as a mere day
off. In the wilderness the Jews did not have to work to earn a livelihood
since their food and all basic needs were provided. Nonetheless, at
Marah, Hashem already gave them the commandment of Shabbat.
The command to observe and sanctify the Shabbat was given to the
Jewish people when they encamped in Marah, prior to the giving of the
Torah at Sinai. (See Shemot 16:25, Sanhedrin 56b.) The commandment
for Shabbat in Marah and in the first version of the Ten Commandments
is to commemorate the creation of heaven and earth in six days (see
Shemot 20:8). In the version of the Decalogue in Devarim, the
explanation for observing the Shabbat is to remember our slavery and
exodus from Egypt.
In the two versions of the Ten Commandments different terms are used
in reference to Shabbat. In Shemot it says "zachor" - "remember the
day of Shabbat" - and in Devarim it says "shamor" - "safeguard the day
of Shabbat." Since in the Shacharit Shemonah Esrei the concept of
shemirat Shabbat - observing and safeguarding the Shabbat - is
emphasized, obviously it is referring to the version in Devarim in which
"shamor" is used. In the Ten Commandments in Devarim, the
explanation for Shabbat is the commemoration of the slavery and
exodus from Egypt. Thus the words "zeicher lema'asei bereishit" - "in
remembrance of the work of creation" - are omitted.
"Honor your father and mother as G-d, your G-d, has commanded
you." (5:16)
ANSWER: The Gemara (Sotah 22a) explains that the pasuk, "Ki rabim
chalalim hipilah" - "For she has felled many victims" (Proverbs 7:26),
refers to a disciple who has not attained the qualifications to decide
questions of law, but nevertheless decides them "Ve'atzumim kal
harugehah" - "The number of her slain is huge" - refers to a disciple who
has attained qualifications to decide questions of law and does not
decide them. ("Atzumim" is from the root word of "otzem" - "closed
up.")
In order to pronounce a "patach" one has to open his mouth wide, and
the word "patach" is similar to the word "petach" - "opening." To
pronounce a "kamatz," (in the Ashkenazi pronunciation) by comparison,
one has to form a more closed mouth shape, and the word "kamatz" is
like the word "kemitzah" - "closing."
With the different vowels the Torah is alluding to other forms of killing in
addition to the physical murder. The "patach" is a reference to the one
who opens his mouth and says the wrong thing, and the "kamatz" is for
the one who keeps his mouth closed when he is really qualified to take a
stand on the issue. Either way, irretrievable harm can be committed.
"Who can assure that this heart should remain theirs, to fear Me
and observe all My commandments all the days." (5:26)
ANSWER: The Midrash Rabbah (Bereishit 34:10) says that "The wicked
stand in subjection to their heart, but the righteous have their hearts
under their control." The heart is the source of desires and passions,
which the wicked are not able to resist, but which the righteous
withstand.
The evil inclination attempts to thwart man from fearing Hashem and
observing His commandments; therefore, the Torah advises those who
wish to overcome temptation that "vehaya levavam zeh lahem" - "this
heart should be theirs" - controlled by them and not controlling them.
"Hear O Israel G-d is our G-d, G-d is the One and Only." (6:4)
With this he meant, that when a Jew says the Shema with every fiber of
his being, i.e., meditates on the greatness of the Creator, he thereby
elevates himself and becomes worthy of being called Yisrael.
"Hear O Israel G-d is our G-d, G-d is the One and Only... and
when you lie down" (6:4,7)
"Hear O Israel G-d is our G-d, G-d is the One and Only... and
when you lie down and when you rise up" (6:4,7)
The daily recitals of Shema start in the evening to emphasize that while
it is easy to praise Hashem when things are comfortable and pleasant,
one must also praise Hashem "in the evening" when things seem dark
and difficult.
The first Mishnah of the Talmud starts with the words "mei'eimatai korin
et hashema be'arvit" - "From what time may one recite the Shema in the
evening?" A story is told that when Rabbi Shneur Zalman of Liadi, the
founder of Chabad Chassidut became a disciple of the Maggid of Mezritz,
it was arranged that he study together with the Maggid's son, Rabbi
Avraham, known as the "Malach" - "the Angel." Rabbi Shneur Zalman
would teach Rabbi Avraham niglah - the revealed Torah - and Rabbi
Avraham would in turn teach Rabbi Shneur Zalman nistar - hidden,
esoteric Torah teachings.
At the outset they started with Berachot, the first tractate of the Talmud,
which begins with the Mishnah "Mei'eimatai korin et hashema be'arvit."
Rabbi Shneur Zalman explained it according to the simple meaning,
"From what time may one recite Shema in the evening?" Rabbi Avraham
listened carefully and after meditating somewhat, he said that the word
"mei'eimatai" stems from the word "eimah" which means fear and
trepidation. This is the first tractate of Torah she'ba'al peh - the Oral
Torah - which is studied with "havanah v'hasagah" - "human knowledge
and understanding." Our sages have given a directive at the beginning
of the Oral Torah that the approach to Torah study should always be
"mei'eimatai" - "with fear of G-d" - just as the Torah was given
"be'eimah u'beyirah u'bereset u'bezei'ah" - "in dread and fear and
trembling and quaking" (see Berachot 22a).
They started with the tractate of Berachot and Rabbi Shmelke explained
"Mei'eimatai" - "From what time" [may one recite the Shema in the
evening?]. Rabbi Zusha turned to him and said, "How do you know that
'mei'eimatai' means 'from what time'? Perhaps it means 'from fear,' i.e.
a Jew should recite the Shema permeated with fear of Hashem."
"Hear O Israel, G-d our G-d, G-d is the One and Only."
ANSWER: Between the years 442-460 c.e. there was a Persian king
named Yusgader (see Zevachim 19a) who issued a decree forbidding the
daily recital of the Shema. In order that it not be forgotten entirely, the
sages inserted it into the kedushah prayers. The Talmudic sage Rav Ashi
prayed for the abolishment of the decree, and miraculously a crocodile
appeared in the king's bedroom and swallowed him up in broad daylight,
and the decree was nullified.
The recital of Shema was thus reinstated, and removed from the
Kedushah of Shacharit. However, in order that this miracle be
remembered forever, it was left in the Kedushah of Musaf, since there is
otherwise no reciting of the Shema during the prayer. It is also not
mentioned, however, in the Rosh Chodesh Musaf Amidah, because Rosh
Chodesh is often on a weekday when the attendance for public prayer is
not so large and there would not be such a publicizing of the miracle.
"You shall teach them to your children and you shall speak of
them when you sit in your house and when you go on the way
and when you lie down and when you rise up." (6:7)
Parents must always remember that they are a model for their children
and that their children try to emulate them.
The Written Torah starts with the word "Bereishit" - "in the beginning."
The Oral Torah starts with the word "Mei'eimatai" - "From what time."
Thus the first letters of the Written Torah and the Oral Torah spell the
word "bam" - "in them." Hashem's instruction is that at all times one
should be engaged in "bam" - the Written and Oral Torah.
"And you shall speak of them when you sit in your house and
when you go on the way and when you lie down and when you
rise up." (6:7)
ANSWER: In Torah study itself there are many gradations, and all these
gradations are explained here:
"When you sit in your house," refers to the soul's occupation with Torah
when it is in the treasury of souls, before its descent to this lowly world.
"When you go on the way," refers to the time during which the soul
descends from world to world, from plane to plane, until it comes down
to this lowest world to be invested in a physical body. There the soul
"goes in the way" of the world.
"When you lie down," - means when man's appointed time arrives to
leave this earthly world. Then, too, the Torah will protect him, and
continues to do so until "when you rise up," - i.e. Techiyat Hameitim -
resurrection as it is said, "When you awaken [it shall be your discourse]"
(Proverbs 6:22).
"You shall bind them for a sign upon your arm and they shall be
frontelets between your eyes." (6:8)
ANSWER: It is stated in Scriptures, "But man is born for toil" (Job 5:7).
The Gemara (Sandhedrin 99b) explains that this means, "Man is created
for the toil of Torah, i.e. ceaseless review of one's learning." One of the
major destinctions between holidays and weekdays is that on holidays
work is forbidden, and on weekdays it is not only permitted but
encouraged.
The Torah which Hashem conveyed to the Jewish people through Moshe
was compiled over the forty-year sojourn of the Jewish people in the
wilderness. The first two parshiyot of the tefillin, which are in Shemot,
were conveyed at the beginning of the forty-year period, and Devarim
was compiled at the end of the forty years, immediately prior to Moshe's
passing. Thus, when they were told in Shemot, "It shall be a sign upon
your arm and frontlets between your eyes," the tefillin only contained
two portions, and these were the tefillin that the Jewish people wore
throughout the forty years of the wilderness. If so, to explain why they
were called "totafot," which alludes to the number four, Rashi says,
"Because of the four 'batim' - 'the compartments.' " Two compartments
contained a portion of the Torah, and the other two were empty.
Once they have reached the end of the forty years and have learned of
the other two parshiyot, the Torah again instructs, "They shall be for
frontelets between your eyes," and Rashi now explains that the reason
for the word "totafot," which alludes to the number four, is the four
separate parshiyot contained in the tefillin.
In the two parshiyot of the tefillin taken from Shemot, "Kadeish" and
"Vehaya ki yeviacha," it says "Vehaya le'ot al yadecha u'letotafot bein
einecha," and the word "vehaya" - "it shall be" - is singular (13:9 - 16).
In the other two parshiyot of the tefillin, "Shema" (6:8) and "Vehaya im
shamo'a" (11:18), it says "vehayu letotafot" - "and they shall be for
frontelets" in plural. Why the inconsistency?
The reason for this change is the following: Only the parshiyot in Shemot
mention Yetziat Mitzraim - the exodus from Egypt - but not the two
parshiyot of Shema. The word "vehaya" - "it shall be" - in singular refers
to Yetziat Mitzraim, and is instructing that it - i.e. the remembrance of
the exodus of Egypt - shall be placed in the tefillin upon your arm and
head. However, the words "vehayu letotafot" - "they shall be for
frontlets" - are a reference to the four parshiyot which were in the tefillin
from the fortieth year of the sojourn in the wilderness and thereafter,
and therefore "vehayu" is in plural.
"Bind them as a sign upon your arm and let them be ornaments
between your eyes." (6:8)
The Midrash is saying that tefillin are worn only baShabbat on the
weekdays when we say "baShabbat," but not on Shabbat day when we
say "Hayom yom Shabbat kodesh" - "Today is the holy Shabbat day" -
and not "Hayom yom shevi'i baShabbat" - "Today is the seventh day of
the Shabbat."
"And write them on the doorposts of your house and upon your
gates." (6:9)
For a home to have the proper atmosphere, shalom bayit - harmony and
peace - must prevail among all those who dwell in it, and this is
achieved by promoting a spirit of cooperation. Putting the mezuzah on a
slant instead of upright is thus a message that all those who enter the
home must be willing to bend in conflicts with other people.
It is related that when the famous Onkelos, son of Kallonymos became a
proselyte, it aroused the wrath of the Roman Emperor and he sent a
group of Romans to influence him to change his mind. When they
started disputing with him, he convinced them of the truth of his ideas,
and they, too, became proselytes.
ANSWER: Water has the ability to extinguish fire, but only when the
two mingle together. However, if the water is near the fire, but not in it,
the fire causes it to evaporate. The nations of the world are compared to
water (see Song of Songs 8:17, Rashi), and the Jews to fire (Obadiah
1:18). When the Jews - fire - mingle with the nations of the world -
water - the Jews are in danger of assimilation and turning away from the
ways of Hashem, G-d forbid. However if Jews separate themselves from
the nations and maintain their unique identity, all the efforts of the
mighty waters (nations of the world) cannot extinguish the fiery core of
the Jewish soul.
Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights,
Thought-Provoking Ideas, Homilies And
Explanations of Torah Passages
Eikev
by Rabbi Moshe Bogomilsky
Click here to Subscribe
"It shall come to pass because you will listen to these laws."
(7:12)
ANSWER: On Mt. Sinai Hashem gave the Jewish people the ten
commandments. In these ten commandments are included the six
hundred and thirteen mitzvot of the entire Torah (see Shemot 24:12,
Rashi). In the version of the ten commandments as they are recorded
(ibid. 20:2-14) there is a total of one hundred and seventy-two words.
The word "eikev" has the numerical value of one hundred and seventy-
two. Hence, the Torah is saying, "It shall come to pass 'eikev tishme'un'
- because you will listen i.e. observe 'eikev' - the six hundred and
thirteen mitzvot which are in the one hundred and seventy-two words of
the ten commandments. Thus, your G-d will safeguard for you the
covenant and kindness that He swore to your forefathers."
Alternatively, the Gemara (Yoma 28b) says that our father Avraham
kept the entire Torah, as Scripture states, "eikev asher shama Avraham
bekoli" - "because Avraham hearkened My voice [kept My charge, My
commandments, My statutes, and My laws] (Bereishit 26:5). In light of
the above, the proof that Avraham kept the Torah may be from the word
"eikev," which is a reference to the one hundred and seventy-two words
of the ten commandments, which include the six hundred and thirteen
mitzvot of the Torah.
The Gemara (Avodah Zarah 9a) says that the world will exist six
thousand years. Two thousand of these are astonishingly void of Torah,
two thousand years are ones of Torah without Mashiach, and the last
two thousand years will start the era of Mashiach. The first two-
thousand-year period concluded when Avraham reached the age of fifty-
two and was introduced to Torah. The second two- thousand-year period
ended one hundred and seventy-two years after the destruction of the
second Beit Hamikdash, and then the era of Mashiach began (see Rashi).
With the word "eikev," which has the numerical value of one hundred
and seventy-two, the Torah is hinting that "eikev" - one hundred and
seventy-two years after the destruction - "tishme'un" - "you will hear" -
the footsteps of Mashiach.
"You will be the most blessed of all the peoples; there will be no
infertile male or infertile female among you." (7:14)
The Midrash Rabbah (3:6) explains our pasuk to mean that "the nations
of the world will bless you." Consequently, Hashem is assuring the
Jewish people that "Even when all the nations of the world will bless you,
it will not prevent you from increasing since I will bless you with future
generations which will guarantee your continuation.
"He afflicted you and let you hunger, and He fed you the manna."
(8:3)
ANSWER: While eating the manna, a Jew would enjoy any food
imaginable. If he wanted a rare delicacy, the manna would assume this
taste, and if he wanted a sumptuous dessert, he would taste that. Why,
then, does the verse mention the manna in connection with affliction?
Though the taste of the manna varied according to one's preference, the
Gemara (Yoma 74b) explains that, "You cannot compare one who sees
what he eats with one who does not see what he is eating. This is the
reason that blind people eat without becoming satisfied." Thus, while it
is true that a person would experience all tastes imaginable, since he did
not actually see his food, he did not truly enjoy it.
Scripture instructs, "You shall proclaim the Shabbat 'oneg' - 'a delight' "
(Isaiah 58:13), and our sages (Shabbat 118b) explain that the way to
experience delight is by eating delicious foods. Hence, if the home is not
lit, then regardless of the quality of the food, not only will one not enjoy
the food, but on the contrary, it will be an affliction. Therefore one is
obligated to light candles to illuminate the Shabbat table, so that
everyone sitting at the table will proclaim the Shabbat an "oneg" -
"delight."
"You should know in your heart that just as a father will chastise
his son, so G-d, your G-d, chastises you." (8:5)
ANSWER: Even when a father is displeased with his son's behavior and
hits him, he is very upset if a stranger comes along and hits his son at
the same time. The father generally becomes protective then and begins
defending his son.
Though Hashem may exile the Jewish people due to displeasure with
their behavior, He is not happy with the countries that mistreat them
while ruling over them. Even before they became a people, Hashem
promised Avraham that He would punish the nations that would oppress
them (Bereishit 15:14).
QUESTION: For the first five species with which the land is
praised the pasuk mentions the fruits themselves while for
the last two the fruits themselves are not mentioned
(olives and dates), but the extracts - oil and honey. Why?
ANSWER: The Gemara (Horiat 13b) says that eating olives can cause
one to forget Torah learned over a period of seventy years. The Gemara
(Pesachim 88a) relates that Ulah once came to Pumpedita and he was
served a small basket of dates. He inquired, "How many of these can be
purchased for one zuz" (Talmudic currency)? They told him, "Three
[small baskets or one large] for one zuz." In amazement he said, "A
basketful of honey can be purchased for one zuz, and yet the
Babylonians do not engage in Torah study (with the cost of living so low,
surely they have plenty of time to study)?" At night he became ill and
said, "A basketful of poison can be purchased for one zuz, yet the
Babylonians study Torah!"
From these two Gemarot, it is evident that olives and dates have a
detrimental effect on one's Torah study. On the other hand, the Gemara
(ibid.) says olive oil can help one remember the Torah which he learned
over seventy years, and the Gemara (Yoma 83b) says that honey,
"enlightens the eye of man."
Consequently the Torah did not praise Eretz Yisrael with foods that
interfere with learning, but ones that benefit man and enhance the study
of Torah.
ANSWER: When the brothers went down to Egypt for the second time,
Yaakov told them, "Take of the land's glory and bring it down to the man
[Yosef] as a tribute...a bit of honey" (Bereishit 43:11). When the Jews
complained about the wilderness they said, "Why did you bring us up
from Egypt to bring us to this evil place - not a place of seed or fig or
grape or pomegranate?" (Bamidbar 20:5).
From the fact that Yaakov brought honey to Egypt, and the Jew's not
complaining in the wilderness about lacking olive-oil and honey, it is
apparent that they also did not have these items in Egypt. Therefore, to
emphasize the excellence of Eretz Yisrael, the Torah separates olive-oil
and honey from the other items with the word "eretz" to accentuate that
in this land the Jews would enjoy something which they did not have
previously.
ANSWER: King Shlomo says, "As iron sharpens iron, so a man sharpens
his fellow" (Proverbs 27:17). The Gemara (Ta'anit 7a) says that Torah
scholars are compared to iron because one sharpens the other in
halachah.
When one stone is rubbed against another, fire is created (see Pesachim
54a). Fire represents machloket - arguments and disputes - because just
as fire destroys a home, so machloket destroys families and friendships.
By comparing Torah scholars to iron the pasuk is teaching that talmidei
chachamim should sharpen and assist one another, and not be like
stones, creating potentially catastrophic sparks of dissension.
Describing the miracles Hashem performed for the Jewish people in the
wilderness, the Torah states, "He led them through a great and
awesome wilderness, of snakes, fiery serpents, and scorpions, and thirst
where there was no water." These conditions were extremely dangerous
since they were likely to be bitten by snakes without water available.
Therefore the Torah states that miraculously Hashem brought forth
water from the rock, which provided water instantly to any person
bitten, killing the snake and saving the person.
"And you may say in your heart, 'My strength and the might of
my hand made me all this wealth.' " (8:17)
ANSWER: When a Jew is blessed with affluence, the Torah expects him
to give tzedakah and share his wealth with the needy. Sometimes there
are wealthy people who are "tight-fisted" and refrain from giving,
thinking erroneously that the outlay will reduce their assets. The word
"otzem" in Hebrew can also be interpreted as "closing up" (see Isaiah
33:15). To dispel the illusion of some wealthy people regarding sharing
wealth with the less fortunate, the Torah says, "Do not think that 'my
strength' and 'otzem yadi' - 'my closed up hand' - made me all this
wealth. On the contrary, open your hand, and then you will be blessed
with even more.
"And now Israel what does G-d your G-d require of you but to
fear G-d your G-d." (10:12)
When the prophet said "Vehayu einecha ra'ot et morecha" - "And your
eyes will behold your teacher" (Isaiah 30:20), it does not necessarily
mean physical seeing, but imagination. When one "sees" his teacher in
front of him, then he will conduct himself properly.
Before Eliyahu parted with his student Elisha and went up to heaven,
Elisha asked him, "May twice your prophetic power be mine." Eliyahu
said, "You have made a difficult request; [however], im tirah oti lukach
mei'itach yehi lecha chein - if you will see me taken from you, it shall be
so for you - but if you do not, then it will not happen" (II Kings 2:9,10).
What does Elisha's seeing Eliyahu being taken away have to do with his
request?
Eliyahu was telling Elisha, "I consider you my most dedicated disciple,
and I know how much respect you have for me. However, I am
wondering what our relationship will be when I am no longer physically
here. Thus, im tirah oti - if you will continue to see me - i.e. envision my
presence at all times even when 'lukach mei'itach' - I am physically
taken away from you - then you will have proven your greatness and
you will merit twice my prophetic power."
"Now, O Israel, what does G-d, your G-d, ask of you." (10:12)
ANSWER: On the pasuk, "G-d, your G-d, shall you follow" (13:5) the
Gemara (Sotah 14a) asks, "How is it possible for a human being to
follow Hashem, of whom it is said, 'For G-d, your G-d, is a consuming
fire"? (4:24) and answers that the Torah means that one should emulate
Hashem's attributes. "Just as He performs acts of kindness, so shall you;
He clothes the naked, visits the sick, and buries the dead, so shall you"
(see also 13:5, Rashi).
In light of the above, it can be explained that Moshe did not begin his
remarks with a question, but with a statement. He was telling the Jewish
people that "mah Hashem Elokecha" - "What G-d, your G-d, consists of"
- i.e. represents and practices - "sho'eil mei'imach" - "He is asking of
you" - to emulate and practice in your daily lives.
The way to write out in full a mem or hey is by adding the same letter
i.e. Heh-Heh, Mem-Mem Thus each of these two letters are tocho kebaro
- the inside is identical to the outside.
Among people there are some who are wicked on the inside but appear
as righteous on the outside. Moshe was not asking, but telling the Jews
that "mah" - to be like the letters "mah" (Mem-Heh) i.e. true through
and through, is what Hashem Elokecha sho'eil mei'imach - G-d, your G-
d, asks of you.
"For the land to which you come, to possess it, it is not like the
land of Egypt...and water it on foot like a vegetable garden. But
the land to which you cross over...from the rain of heaven shall it
drink water." (11:10-11)
"You shall bind them for a sign upon your arm and let them be a
frontlet between your eyes. You shall teach them to your
children" (11:18-19)
In the first portion of Shema, the Torah is teaching that the first
obligation of a parent is to teach his child Torah while he is very young,
and afterwards when he reaches the age of thirteen, he must see to it
that he puts on tefillin. The second portion is teaching that even when
the child is already wearing tefillin i.e. he has become Bar-Mitzvah, the
parent is not free of his obligation to educate his children. He must
continue to teach and always be involved in his children's Torah learning.
"You shall bind them for a sign upon your arm and let them be an
ornament between your eyes." (11:18)
"Unfortunately, Your tefillin - the Jewish people - have fallen, and have
been lying in disgrace for many years with the nations of the world
stepping on them. Why don't You pick up Your tefillin - the Jewish people
- and give them the 'kiss' they well deserve?"
The Gemara (Berachot 6a) says that Hashem wears tefillin containing
the pasuk, "And who is like Your people like Israel, one nation on earth"
(II Samuel 7:23), which testifies to the uniqueness and greatness of the
Jewish people. The Gemara (Berachot 11a) also says that tefillin are
called "pe'eir" - "magnificence" - as we find that when Yechezkeil was in
mourning, he was told, "Pe'eirecha chavush alecha" - "Put on your
magnificent headgear (tefillin)" (Ezekiel 24:17).
"You shall teach them to your children to discuss them, while you
sit in your home, while you walk on the way, when you retire and
when you arise." (11:19)
ANSWER: Often children, out of respect or fear of parents, fulfill their wishes
and desires. However, once that motivation no longer exists, the children do as
they wish. For instance, many children observe Torah and mitzvot while their
parents are alive in order to please them, but not after their parents' passing.
True education consists of molding a person's way of life and thinking so that
the principles instilled in him remain imbedded forever.
The Torah is not only instructing when to teach children, but also specifying the
kind of education to give them. The goal should be to permeate the children
with Torah and firmly impress on them the importance of its observance. Thus,
they will study and observe not only when the father is home with them, but
even when he "walks on his way": when he does not have any further physical
contact with them, they will still continue to observe Torah and mitzvot on their
own.
Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights,
Thought-Provoking Ideas, Homilies And
Explanations of Torah Passages
Re'eih
In the dialogue between Hashem and the Jewish people, the berachah -
blessing - is the ma'aseh - action to be fulfilled - and the hearkening is
the condition. If so, should not Hashem have said the reverse, "If you
shall hearken, you will receive the blessing"? The statement would then
be similar to statements in other parts of the Torah such as, "If you will
observe My decrees (condition), I will provide your rains in their time
(action)" (Vayikra 26:3-4). Or, "If you are willing and obey (condition),
you will eat the goodness of the land (action)" (Isaiah 1:19).
An exception to this rule occurs if the man says, "You are married to me
mei'achshav - from now - with this coin, if you will give me so much
money." Also, instead of saying "mei'achshav" - "from now" - he may
say "al menat" - "on the condition"- and when she gives him the
specified amount of money, they are married retroactively (Rambam
Ishut 6:16-17).
"You shall utterly destroy all the places where the nations that
you will drive away worshipped their gods. On the high
mountains and on the hills...You shall not do this to G-d your G-
d." (12:2-4)
ANSWER: The Gemara (Avodah Zarah 45b) says that the halachah
which forbids a Jew to derive any benefit from an idol refers to one
placed on top of a mountain and worshipped, but not a mountain or hill
which was itself worshipped as an idol. This is derived by joining the end
of one pasuk to the beginning of the next and reading the words
"eloheihem al heharim" as one phrase, meaning "their gods on the
mountains" and not "the mountains [worshipped as] their gods."
"And you shall obliterate their names from that place. You shall
not do this to G-d, your G-d. Rather, only at the place that G-d,
your G-d, will choose." (12:3-5)
ANSWER: The Gemara (Sukkah 53b) relates that when King David dug
the shitim - foundations - for the Beit Hamikdash, the abyss rose and
threatened to flood the entire world. Achitofel advised him that if he
would write Hashem's name on a piece of earthenware and throw it into
the water, it would cease to rise. He was not concerned that it would
cause the holy name to be erased because the Torah had said that it is
permissible to erase Hashem's name in the case of the suspected woman
in order to make peace between husband and wife. How much more so,
then, must it be permissible to make peace between the people of the
world and their Father in heaven.
"You and your families shall eat there before G-d your G-d, and
you shall rejoice in all that you put your hand to, as G-d your G-d
has blessed you." (12:7)
ANSWER: The Rambam (Yom Tov 6:17) writes that on Yom Tov there is
an obligation to rejoice, but Hashem is not content with one who
celebrates privately with his family. We must invite the needy to our
festive meals and assure that they too rejoice. Consequently, one must
"send for the poor" - either invite them to rejoice together with him, or
send food to them so that they may rejoice in their own homes.
The word "mishlach" comes from the root word of "shalach," which
means "sending." The pasuk is teaching that when one sits down to a
festive meal together with his family, his major joy should be "bechol
mishlach yedechem" - all the poor that he "sent for" to be at his table
and all the poor to whom he "sent" provisions and made happy.
"You shall not eat it, in order that it be well with you and your
children after you, when you do what is right in the eyes of G-d."
(12:25)
ANSWER: Many years ago in Europe all books on Torah subjects were
carefully scrutinized by a censor. He was a representative of the church
who would delete or make changes if the content of the sefer was
derogatory to Christianity. This comment of the Ba'al Haturim was
amended by a censor and therefore seems difficult to comprehend.
"And the ra'ah and the ayah, and the dayah according to its
kind." (14:13)
ANSWER: The word "ra'ah" connotes eyesight. We are told that the
ra'ah "can stand in Babylon (which is a valley) and see a carcass in the
Land of Israel" (Chulin 63b). This bird is unclean because it uses its
excellent vision to view things negatively and find fault.
Many have keen vision in detecting the faults of others, but fail to see
their own foibles and shortcomings. A housewife once complained to her
maid that the house was not cleaned and dusted properly. The maid was
flushed with amazement, for all looked immaculate. Finally, she turned
to the housewife and said, "Madam, I think the dust you see is on your
own glasses." The woman removed her glasses and, sure enough, the
lenses were covered with dust.
The second name of the bird is "ayah," which means "where." This bird
is very clever in its ability to evade capture, jumping from one hideout to
another. The hunter finds himself muttering, "ayah - where is it, and
how can it be taken?"
There are countless people adept at this game of escape. When their
help is urgently needed in a worthwhile community project or drive, they
cannot be located. This slippery "bird" refuses to join a communal
endeavor lest his whereabouts become known to other institutions. Even
when they express interest in helping the minyan or participating in a
shiur, they do not appear and people wonder "ayah - where are they?"
The Torah condemns the policy of evasion and escape and calls it
"unclean."
"Dayah" is the third name. Its croak sounds like the word "dayah" -
"enough," the cry of those who feel they have given more than
necessary. They cry "dayah! There are far too many appeals, functions,
and campaigns these days. Enough!"
"Purity" for a Jew lies in 1) seeing things with a "good eye," 2) being
involved in all communal Torah endeavors and activities, and 3) always
giving with a grateful and generous heart.
ANSWER: In the alef-beit the shin and the sin are identical except for
the placement of the dot on the top. If the dot is placed on the right
side, it is read as a "shin" and if the dot is placed on the left it is read as
a "sin." Thus, when the letter "Shin" is placed between the letters "Ayin"
and "Reish," if the dot on top is on the right, it spells the word asheir
"rich" and if the dot is placed above on the left, it spells the word aseir
"a tithe."
In a play on the words "aser te'aseir" - "you shall tithe" - the Gemara
(Ta'anit 9a) says "Aseir bishevil shetitasheir" - "Give 'ma'aseir' - 'a tithe'
and Hashem will reciprocate by making you 'asheir' - 'rich.' "
"If the road will be too long for you, so that you cannot carry it,
because the place that G-d, your G-d, will choose to place His
name there is far from you, for G-d, your G-d, will have blessed
you." (14:24)
ANSWER: The Dubner Maggid explains the pasuk, "But you did not call
out to Me, O Yaakov, for you grew weary of Me, O Israel" (Isaiah 43:22)
with the following parable: Someone once sent a messenger to pick up a
package. Afterwards, the messenger refused the payment offered,
claiming that it was too little for his effort carrying the heavy bundle. In
amazement the sender said, "If the package tired you, obviously you
were not carrying my package. My package was very small and
contained valuable gems." Likewise the prophet is saying to the Jewish
people, "If you grew weary and became tired doing My mitzvot -
obviously you did not call out to Me, O Yaakov, i.e. they were not done
for My sake - the sake of heaven - because My mitzvot are a delight and
not a burden."
Our pasuk, too, is telling the Jews that "ki yirbeh mimcha haderech ki lo
tuchal se'eito" - if one considers a Jew's life of Torah and Mitzvot an
arduous journey and a burden difficult to carry -the problem is "ki
yirchak mimcha hamakom" - there is a great distance between you and
"Hamakom" - Hashem (Who is considered "mekomo shel olam" - "the
place of the world" - i.e. He contains the world, rather than the world
containing Him, see Bereishit Rabbah 68:9). Those who realize that
Torah and mitzvot are valuable gems find it a delight to live according to
Hashem's will.
"You shall not harden your heart or close your hand against your
destitute brother." (15:7)
ANSWER: When a mouse lies upon flour it feels comfortable and has
food to nibble on. When it lies on loaves of bread or stalks of wheat,
though it is not comfortable, at least it enjoys eating. A mouse lying
upon coins is both uncomfortable and hungry. Thus, our sages are telling
us that a miser, like a mouse lying on a pile of coins, renders his wealth
useless since it benefits neither himself nor anyone else.
ANSWER: In Hebrew the word for "rich man" is "ashir" and the word for
"poor man" is "ani". If the letters of the word "Ashir" are entirely spelled
out - Ayin Shin Yud Reish - the middle letters of each word together add
up to 36. If the letters of the word "ani" are entirely spelled out - Nun
Yud Ayin - the middle letters of each word together add up to 22.
Consequently, the difference between "ashir" and "ani" amounts to 14,
which is the numerical value of the word "dei" - "enough."
"And your eye will be evil against your destitute brother and
refuse to give him; then he may appeal against you to G-d, and it
will be a sin upon you." (15:9)
The numerical value of "Kuf" is one hundred, and "Tzadik" is ninety. The
numerical value of "Heh" is five, and "Daled" is four. If one has "Kuf" -
one hundred - one should give away ten percent of it, leaving for himself
"Tzadik" - ninety. One who wants to be extravagant may give one
portion from each "Heh" - five - with "Daled" - four - remaining, which
amounts to giving twenty percent.
The allusion to the giving of ten percent and twenty percent involves
reading the letters out of order and is thus, hard to detect. This perhaps
alludes to the teachings of our sages that tzedakah should be given
discreetly.
Alternatively, the Mishnah (Peiah 8:8) says that one who has two
hundred zuz (Talmudic currency) should not take any charity. However,
one with only one hundred and ninety-nine zuz who is given one
thousand zuz at one time may take it.
The word "tzedakah" has the numerical value of one hundred and
ninety-nine, which teaches that as long as one has no more than one
hundred and ninety-nine, one may be a recipient.
"You shall surely give to him, and let your heart not feel bad
when you to give him." (15:10)
"You shall surely give to him, and let your heart not feel bad
when you give him, for in return for this matter, G-d, your G-d,
will bless you." (15:10)
The wealthy man responded "one should give tzedakah, happily and
benevolently. After all, the money a person gives is not his own, but
something which Hashem entrusted with him. The first time I helped you
because your plight affected me emotionally and I felt very bad for you.
Thus, in reality the tzedakah was not entirely for the sake of the
mitzvah, but to alleviate my pain. Now I am giving you a second gift
simply for the mitzvah of giving tzedakah."
"You shall surely give him...for in return for this matter, G-d,
your G-d, will bless you." (15:10)
She said, 'Sir, if you do not assist me, a woman and her
seven children will perish.' He then assisted her out of his
own pocket. Some time afterwards he became
dangerously ill. The angels addressed Hashem saying:
"Sovereign of the Universe, You had said that he who
preserves one soul of Israel is considered as if he had
preserved the whole world; shall then Binyamin HaTzaddik
who had preserved a woman and her seven children die at
so early an age? Immediately his sentence was torn up. It
has been taught that twenty-two years were added to his
life.
ANSWER: The Gemara (ibid. 9b) says that for giving tzedakah to a poor
man one receives six blessings and for saying a comforting word which
helps him endure his unfortunate situation, one receives an additional
five blessings (see Tosafot ibid.). A blessing from heaven is a zechut - a
source of merit - which one chalks up on his account, so to speak.
The Gemara (Sotah 20b) says that a zechut can extend a person's life
for three months. Thus, for the eighty-eight merits he acquired by
helping this unfortunate family, he gained two hundred and sixty-four
months of life, which add up to exactly twenty-two years.
Tosafot holds that giving tzedakah earns one six blessings and a
comforting word earns one an additional eleven, for a total of seventeen.
When the woman first approached Binyamin HaTzaddik for tzedakah, he
said to her, "I promise, there is absolutely nothing available in the
charity fund." Afterwards when she said to him, "Rabbi if you do not
support me, a woman and her seven children will expire," he helped her
with his personal money [which he really needed for himself -
Maharsha]. Undoubtedly, when he told her that the charity fund was
depleted, he consoled her with soothing words and told her how his soul
went out for her.
The Gemara (Rosh Hashanah 16b) says that tzedakah is one of the
things which can cancel a harsh decree against a person. Hence, in merit
of tzedakah he so generously gave, which saved an entire family, the
decree that he die at a young age was removed, and for his kind and
comforting words to this unfortunate woman, he received eleven more
blessings, which gained him a twenty-two year life extension.
Alternatively, the seventeen berachot for financial and moral support one
merits for helping the poor are based on the seventeen berachot
mentioned in the pesukim "Haloh feros lara'eiv lachmecha" - "Surely you
will break your bread for the hungry" and "Vetafeik lara'eiv nafshecha" -
"Offer your soul to the hungry" (Isaiah 58:7, 10).
The word "ra'eiv" - "hungry" - has the numerical value of two hundred
and seventy-two. For Binyamin HaTzaddik's exceptional giving of
tzedakah to the ra'eiv - hungry - and his genuine interest in their plight,
he was appropriately rewarded with "ra'eiv" - an additional two hundred
and seventy-two months of life - a total of twenty-two years.
"You shall surely give him...for in return for this matter, G-d,
your G-d, will bless you." (15:10)
QUESTION: What is "hadavar" - "the thing" - for which
Hashem will bless you?
ANSWER: The Gemara (Bava Batra 9b) says that for giving tzedakah to
the poor one receives six blessings, and for also saying comforting and
encouraging words to the poor, one receives an additional eleven
blessings. Unfortunately many give tzedakah grudgingly, and instead of
saying confronting things to the poor, they make snide remarks which
cause pain to the needy or they merely give without saying anything.
King Shlomo says, "Tovim hashenayim min ha'echad asher yeish lahem
sachar tov ba'amalam" - "Two are better than one, for they get a greater
return for their labor" (Ecclesiastes 4:9). This ecclesiastical statement
can be explained as follows: There are some who give charity without
saying encouraging words to the poor. On the other hand, there are
those who verbally comfort the poor, but do not extend any financial
assistance. King Shlomo in his wisdom is alluding that, "Tovim
hashenayim" - "Two" - i.e. doing both - giving and saying comforting
words - "is better," "min ha'echad" - than one - i.e. only giving or only
saying words of comfort, for there is "sachar tov" - a reward of
seventeen berachot ("tov" has the numerical value of seventeen)
"ba'amalam" - "for laboring both together."
"For destitute people will not cease to exist within the Land;
therefore I command you, saying, 'You shall surely open your
hand.' " (15:11)
"You shall surely open your hand to your brother, to your poor,
and to your destitute in your Land." (15:11)
ANSWER: When the fingers of the hand are closed against the palm, it
appears as though all four fingers are the same size. In a fully open
hand, however, it is obvious that there are larger and smaller fingers.
Unfortunately, among the people who give tzedakah, there are those
who give every institution or needy cause an equal amount, without
making a distinction between larger and smaller institutions, or between
more and less worthy causes.
With the words "You shall surely open your hand," the Torah is
conveying an important lesson on how tzedakah should be given. Learn
from the fingers of the "opened hand" that every charity is not alike.
Measure and evaluate the importance and worthiness of each cause and
institution and support them accordingly.
ANSWER: On the pasuk, "I carried you on eagles' wings and brought
you to me" (ibid. 19:4), the Targum Yonatan ben Uziel writes that on the
night of the fifteenth of Nissan, when the Jews were to eat the Pesach-
offering, Hashem carried them on clouds to the place where the Beit
Hamikdash would be built to make the Pesach-offering, returning them
immediately afterwards to Egypt.
Hence, the Torah instructs us, "You shall observe the month of
springtime and perform the Pesach-offering..." to commemorate that in
this month Hashem took you out of Egypt - "lailah" - "at night" - and
"vezavachta - you slaughtered [in the past tense] a Pesach-offering to
Hashem...in the place where Hashem will choose to cause His name to
rest."
"Three times a year all your males should appear before G-d,
your G-d, in the place that He will choose." (16:16)
ANSWER: The prophet Yechezkeil once came across a valley filled with
dry bones, which he resurrected at Hashem's behest. In the Gemara
(Sanhedrin 92b) there is a dispute if this was a real event or merely a
parable in which Yechezkeil was shown a vision of the dried bones and
their resurrection, symbolizing the restoration of the exiled Jewish
people (which is akin to the resurrection of the dead). Rabbi Eliezer the
son of Rabbi Yosi Hagelili said that the dead that Yechezkeil resurrected
went up to Eretz Yisrael, married, and fathered sons and daughters. In
support of this opinion, Rabbi Yehudah ben Beteira stood up and
declared, "I am one of their descendants and these are the tefillin my
ancestors handed down to me."
"Who were these dead that have been resurrected?" the Gemara asks.
Rav said, "These were the people of the tribe of Ephraim who calculated
the end [of the Egyptian exile] and erred." Rav was referring to their
unsuccessful attempt to leave Egypt before the actual exodus. All the
would-be escapees were killed by the people of Gath (Philistines-see I
Chronicles 7:21).
According to the Gemara (Bava Batra 117a) the land of Eretz Yisrael,
which became the inheritance of the Jews, was divided up and
apportioned either to those who came out of Egypt or to those who
entered into Eretz Yisrael. Since Rabbi Yehudah ben Beteira drew his
geneology to members of the tribe of Ephraim, who were not among the
Jews who left Egypt, and who did not come to Eretz Yisrael together with
the Jewish people, he did not have his own share in the land.
"Three times a year all your males should appear before G-d,
your G-d." (16:16)
ANSWER: The Gemara (Pesachim 22b) says that Shimon Ha'imsuni held
that the word "et" is a superfluous expression and that it is always
written to teach something additional. He would thus analyze every
occurrence in the Torah of the word "et" and explain its significance.
When he reached the pasuk, "Et Hashem Elokecha tirah" - "You should
fear G-d, your G-d" (Devarim 10:20) he stopped his practice. Rabbi
Akiva explained that the word "et" refers to talmidei chachamim - Torah
scholars - and that the pasuk is instructing that one should fear them.
On Yom Tov a person is obligated to visit and receive his Rebbe (Rosh
Hashanah 16b). The extra word "et" may be a source to this Rabbinic
dictum, namely, "Three times a year all your males should appear" - "et"
- before your Rebbe - who is equated to, "penei Hashem Elokecha" -
"[appearing before] G-d, your G-d."
However, the Gemara (Ketubot 63a) relates that Rabbi Akiva was the
son-in-law of Kalba Savu'a, one of the wealthiest people at that time,
who shared his wealth with him. Thus, he was also very wealthy. Since
he wasn't dependent on anyone for support, he was confident that no
one would suspect him of self-interest, and therefore he declared that
the word "et" is to include talmidei chachamim, that they, too, should be
feared.
"Three times a year all your males should appear before G-d,
your G-d, in the place that He will choose." (16:16)
On the other hand, Rabbi Yehonatan z"l Eibeshitz (Ya'arot D'vash, vol. 1,
no. 12) opines that the obligation of visiting one's Rebbe applies only
when there is no Beit Hamikdash. He reasons that when the Beit
Hamikdash is standing, one must go to the Beit Hamikdash and not
suffice with visiting one's Rebbe. However when the Beit Hamikdash is in
ruins, one is obligated to visit his Rebbe as a remembrance of the
pilgrimage which was normally made to Hashem, since a talmid
chacham is in ways equated to Hashem.
This pasuk alludes to this by telling us "ish" - [you can tell the character
of the] man - "kematenat yado" - by the way he conducts himself when
he gives, and particularly, if the amount he gives is commensurate with
"kevirkat Hashem Elokecha" - the blessing that Hashem has bestowed
upon him.
Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights,
Thought-Provoking Ideas, Homilies And
Explanations of Torah Passages
Shoftim
"Judges and officers you shall appoint for you in all your cities."
(16:18)
ANSWER: In a person's face there are seven openings: two ears, two
eyes, two nostrils and a mouth. The Torah is indicating that besides
judges for all cities, you should also appoint judges "lecha" - "for
yourself" - i.e. you should judge carefully and police whatever you see
with your eyes, hear with your ears, smell with your nostrils, and speak
with your mouth.
Since Parshat Shoftim is always read around the beginning of the month
of Elul, when teshuvah is primary. The Torah calls to our attention with
the word "lecha" that every person should carefully judge and police his
own body especially during this month, and rectify any wrongdoing
committed through these avenues.
"You shall not accept bribe, for bribe will blind the eyes of the
wise." (16:19)
"You shall not accept bribe...[for bribe] perverts the words of the
righteous." (16:19)
The din-Torah resumed, and the Rabbi, who up until now was beginning
to formulate a certain opinion, suddenly began to change his line of
thought. The Rabbi, puzzled as to why his way of thinking was suddenly
changing, told the two parties that he would like to call a recess and
have more time to think over the matter.
Thus the Torah is telling us that even though the judge may indeed be a
tzaddik and not personally accept a bribe, a bribe given to him, even
without his knowledge, may pervert his judgment.
An honest judge is one who has a mind of his own. He does not permit
people to influence him, nor does he waiver one iota from Torah
teaching. An improper judge is one who permits himself to be easily
influenced by the whims and wills of those around him. He is compared
to a tree since he bends and sways to all sides in the wind of public
opinion, trying to satisfy the group with the most potential for advancing
his interests.
ANSWER: When the Jews would go to battle against their enemies, the
special Kohen anointed for battle would address them saying, "Shema
Yisrael- Hear, O Israel you are coming near to battle, let your heart not
be faint..." He would begin his remarks with the words "Shema Yisrael"
to tell the Jews that even if they only had the merit of the mitzvah of
reciting Shema, they were worthy of Hashem's help (see 20:3, Rashi).
Our pasuk is alluding to the Kohen's proclamation that when a Jew goes
to battle, which of course involves mortal danger, "lo yumat" - "he shall
not die" - "al pi eid echad" - if his mouth has proclaimed the Shema,
which testifies to Hashem's Oneness.
The Torah is telling us "ki yipalei" - should you be perplexed and wonder
why there is a difference - "bein dam ledam" - "between blood and
blood" - our blood and their blood - "bein din ledin" - "between verdict
and verdict" - the verdicts placed on us and those placed on others -
"ubein nega lanega" - "between plague and plague"- the "plagues" the
Jews particularly experience more than any other nation - the answer is
"divrei rivot bisharecha" - "there are disputes in your cities" - the lack of
unity and baseless hatred prevailing in the Jewish community is the
cause.
"You shall not deviate from the word that they [the judges of the
Jewish courts] will tell you, right or left." (17:11)
ANSWER: In the alef-beit the letters shin and sin look identical except
that a shin and has a dot on the top right and a sin has a dot on the top
left. In the Gemara there are times when a word in a pasuk is written
with a sin and the sages interpret the pasuk as though it were a shin,
and vice-versa.
For instance, the Gemara (Berachot 14a) says that one who goes for
seven days without dreaming is called "ra" - "wicked." This is derived
from the words of King Shlomo (Proverbs 19:23) "Vesavei'a yalin bal
yipakeid ra" - "He will rest sated and not be visited with evil." The sages
take the word "vesavei'a" which is written with a sin and say, "Read not
"vesavei'a" (with a sin) but "vesheva" (with a shin) - meaning "seven" -
and therefore derive that one who sleeps seven nights without being
visited with a dream from Heaven is considered wicked. Likewise the
Gemara (Mo'eid Katan 5a) says of the pasuk, " 'Vesam derech arenu
beyeisha Elokim' - 'Then preparing [lit. set] the way, I will show him the
salvation of G-d' (Psalms 50:23). Read not 'vesam' with a sin, but
'vesham' with a shin: 'He who appraises' - i.e. the person who acts
intelligently in all situations and can evaluate the benefits or drawbacks
of a given action - 'I will show him the salvation of G-d.'" (See also
Berachot 15b.)
On the other hand, the Gemara (Ta'anit 7b) says that it is permitted to
hate an impudent person since Scripture states "Chachmat adam ta'ir
panav ve'oz panav yeshuneh" - "A man's wisdom lights up his face, and
the boldness of his face is transformed" (Ecclesiastes 8:1). Read not
"yeshune" - "transformed" (with a shin) - but yisnei - "hated" (with a
sin). Thus the pasuk is teaching that "ve'Az panav" - the impudent
person - "yisanei" - may be hated.
In light of the above it can be explained that the Sifri is teaching that the
words of the sages should be cherished and greatly respected even if
they are telling you that "right is left and left is right" - i.e. they
exchange a shin for a sin or a sin for a shin.
A story is told of a Rabbi who walked into the Beit Midrash one Shabbat
afternoon and noticed some students who were engaged in devarim
beteilim - idle talk. The Rabbi went over to their table and said to them,
"The word Shabbat is an acronym for 'Shinah Beshabbos Ta'anug' -
'Studying Torah on Shabbat is a delight.' It is also an acronym for
'Shainah Beshabbos Ta'anug' - 'Sleeping on Shabbat is a delight.' If you
are too tired to study Torah, then partake of the other delight and you
will awake refreshed and in a spirit to study Torah further."
One of the students said to the Rabbi, "The word Shabbat is also an
acronym for 'Sichah Beshabbos Ta'anug' - 'Talking (shemu'esen) on
Shabbat is a delight.' " The Rabbi looked at him with disapproval and
said, "King Shlomo says, 'A wise man's heart is to his right, while a fool's
is to his left' (Ecclesiastes 10:2). Since this cannot be so literally, I
always wondered what he meant by this. Your remark makes me realize
that he means the following. When the wise man sees the 'shin' in the
word 'Shabbat,' he places the dot above it on the right side and thus
reads the acronym to indicate either that learning on Shabbat or
sleeping on Shabbat is a delight. However, the fool places the dot on the
left side which makes the letter a sin and reads it as sichah - 'idle talk'."
The students quickly understood the Rabbi's message and started
learning diligently.
"When you come to the land...and you will say, 'I will set a king
over myself, like all the nations that are around me.' " (17:14)
Alternatively, the Torah says "som tasim alecha melech" - "you shall
surely set over yourselves a king" - i.e., you should submit yourselves
under the yoke of the king and be permeated with awe of him. Shmuel
was displeased when they said, "Give us a king to judge us." He
understood that they wanted a king who would be subject to their
control and rule according to their directions.
To comfort him Hashem said, "It is not only you whom they have
rejected, but it is Me whom they have rejected from reigning over them
(ibid. 8:7)." With this Hashem meant, "You are indeed justified for being
upset when they rejected you as their potential king, but do not feel bad
because they did the same thing to Me. Shortly after My taking them out
of Egypt they made a golden calf which they accepted as their god
instead of Me."
"From among your brothers shall you set a king upon yourselves."
(17:15)
QUESTION: A king must be from "among your brothers"
and not from a family of converts. If so, how was it
permissible for Rechavam to succeed Shlomo when his
mother was Na'amah, an Amonite convert?
Tosafot in the Gemara (Sotah 41b) asserts that if one parent is a born
Jew, the person is considered "mikerev achicha" - "from among your
brothers" - and may hold a position of authority. The office of king,
however, is an exception, and to qualify both parents must be born
Jewish. If so, how was Rechavam permitted to succeed King Shlomo?
Since the instruction, "From among your brethren shall you set a king
upon yourself" is preceded by the words "Som tasim alecha melech" -
"You shall surely set over yourselves a king," the rule of being "from
among your brethren" only applies to the first member of a family who
became a king but does not apply to his descendants who inherit the
throne through him. Therefore though Rechavam's mother was a
convert, he inherited the throne from his father King Shlomo, both of
whose parents were born Jewish.
"So that he will not return the people to Egypt... for G-d had said
to you 'You shall no longer return on this road again.' " (17:16)
The Rambam originally did not return to Egypt with the intention to take
up permanent residency. However, once he had achieved popularity as a
great physician and had held the post of personal physician to the Sultan
and many other high government officials, he was compelled by the
government to remain.
"And he [the king] shall not have too many wives." (17:17)
ANSWER: Ruth of Moab was the ancestor of Kings David and Shlomo.
Because of the pasuk: "Lo yavo Amoni u'Moavi bekehal Hashem" - "An
Ammonite or Moabite shall not enter the congregation of Hashem"
(23:4) - some may have considered Ruth unfit to marry into the Jewish
people, thereby rendering King Shlomo unfit to reign.
However, since the word "Moavi" is written with a "Yud", our sages
(Yevamot 69a) interpreted this commandment to include only the males
of Moab and not the females. Were it not for the extra "Yud" in the
Torah, Ruth would not have been permitted to marry into the Jewish
people and King Shlomo would not have reigned. Thus the "Yud" came
before the heavenly throne saying, "Thanks to me King Shlomo is what
he is, and yet he does not follow the 'letter' of the law meticulously!"
The word "vehayah" denotes simchah, joy and happiness. The pasuk
therefore states: "Vehayah" - "It shall be a cause of happiness and joy if
- 'cheshivto al kisei mamlachto' - throughout all the years of his reign he
will remain as virtuous as he was on the day he ascended to sit on the
throne."
ANSWER: The Torah forbids a king to amass too much "kesef" - "silver"
- for himself, to have too many "susim" - "horses" - and to have too
many "nashim" - "wives." These things can corrupt him and distract him
from his responsibilities. The first letters of the words "kesef" - "susim"
and "ishah" spell the word "kisei" - "throne." If he wants to reign
securely, he should always remember that "kisei mamlachto" - the
success of his kingdom depends on observing Torah's instruction
regarding the three things for which "kisei" is an acronym.
"So that his heart does not become haughty over his brethren
and not turn from the commandment right or left." (17:20)
Thus the word "mitzvah" has in it the letters which spell the word "mah",
which is an allusion to humility and self-negation, and also the word
"tzav", which is a reference to idol worship.
The Torah is instructing that the king have a Sefer Torah to which he can
constantly refer so that his heart will not become haughty and turn from
the mitzvah right or left, which means not to delete the letter "Mem"
which is at the right of the word mitzvah or the "Heh" which is at the
left. In this case, only the letters Tzadik, Vav remain, which spell the
word "tzav" alluding that his haughty behavior is comparable to idol
worship.
ANSWER: There are many people who act very pious when they are in
public, but when no one sees them, their behavior is lacking. The Torah
is teaching that even when one is "Im Hashem" - "alone with G-d" - i.e.
no one sees him - he should be pious to the highest degree.
2. Concerning the red heifer, which the Torah says should be "parah
adumah temimah" - "a completely red heifer."
While it is true that the red heifer with one non-red hair is still
considered Temimah - complete - when it comes to man's relationship
with Hashem, one should strive to be absolutely complete - not off even
by one hair.
"It shall be that when you draw near to the war, the Kohen shall
approach and speak to the people." (20:2)
The Gemara (Ta'anit 31a) says that on Tu B'Av (the fifteenth of Av) it
was customary for the girls to dance in the vineyards to attract suitable
mates for marriage. In order not to embarrass the impoverished,
everyone would wear borrowed clothing. The daughter of a king would
borrow from the daughter of a Kohen Gadol, and the daughter of the
Kohen Gadol would borrow from the daughter of the deputy Kohen
Gadol. The daughter of the deputy Kohen Gadol would borrow from the
daughter of the Kohen anointed for battle, and the daughter of a Kohen
anointed for battle would borrow from the daughter of an ordinary
Kohen.
From this order of succession, it appears that the deputy Kohen Gadol is
of a higher status than the Kohen anointed for battle. However, this
seems to contradict the rule in Gemara (Horiot 13a) that in the event of
pidyon shevuyim - redeeming a hostage - the Kohen anointed for battle
has priority?
"Then the officers shall speak to the people saying, 'Who is the
man who has built a new house and has not inaugurated it? And
who is the man who has planted a vineyard and not redeemed it?
And who is the man who has betrothed a woman and not married
her? Let him go and return to his house.' " (20:5-7)
ANSWER: When one plants a vineyard, for the first three years it is
arlah, and use of the fruit is prohibited. In the fourth year, the vineyard
must be redeemed by bringing the fruits or their value to Jerusalem.
Since our pasuk refers to one to whom redemption of a vineyard is
relevant, obviously he has owned a vineyard for four years. Thus, the
Rambam's rule that first a person should establish a source of livelihood
and afterwards build a house corresponds with our pasuk, because
though building a house is mentioned first, the planting of the vineyard
actually preceded it.
"Is the tree of the field a man that it should enter the siege
before you?" (20:19)
ANSWER: Unlike all other plants, which wither after their season, the
tree weathers the storm, remaining in existence throughout all seasons
and for many years. The tree derives its uniqueness from its root
system: the stronger the roots, the healthier the tree.
The roots of the Jew are his faith in Hashem and attachment to authentic
Torah teachings, as conveyed to us by our forefathers, the patriarchs
Avraham, Yitzchak, and Yaakov. Every Jew is exposed to many different
"seasons" during his lifetime. Unfortunately some succumb to temptation
and forfeit their affiliation with Hashem and Torah. Contingent on how
strong a Jew is "rooted" is his ability to be a staunch Torah-observant
Jew throughout his entire lifetime.
"Only a tree that you know is not a food tree, this one you may
destroy and cut down." (20:20)
The Rambam (Melachim 6:9) explains that this verse is talking about an
aged fruit tree which produces very little and does not compensate for
the effort involved. Since this was once a known fruit tree, it is "itchazek
isurah" - "there was already an established prohibition" - on cutting it
down, and therefore it may not be cut down unless it is known definitely
that it does not produce fruit.
ANSWER: During war there is much bloodshed and inevitably many lose
their lives. Often soldiers become callous to human life, and another
fatality ceases to impress them. The Torah is teaching that even if it is in
between wars and many are losing their lives, the death of an innocent
person must be accounted for and may not be taken with complacency.
When Yaakov parted from Yosef, the last halacha he taught him was
about eglah arufah (see Bereishit 45:27, Rashi). Possibly, Yaakov meant
to impart to Yosef the teaching that even though he might become
leader of a mighty nation, he was always to remember that every person
is important and that every person must be accounted for by the highest
authorities of the land.
Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights,
Thought-Provoking Ideas, Homilies And
Explanations of Torah Passages
Ki Teitzei
by Rabbi Moshe Bogomilsky
Click here to Subscribe
"When you will go out to war against your enemies, and G-d,
your G-d, will deliver them into your hand." (21:10)
Therefore, Torah advises: The ideal solution is "ki teitzei" - to "go out" -
i.e. one should leave his home and go to shul to daven with a minyan.
There, one will eliminate many distractions one encounters while praying
at home, and the battle with the yeitzer hara will be won easily.
"When you will go out to war against your enemies, and G-d,
your G-d, will deliver them into your hand and you will capture
its captivity." (21:10)
Alternatively, the yeitzer hara works with excitement and alacrity, never
tiring or giving up. The moment a person is off guard, the "yeitzer"
captures him and he falls into his net as "shivyo" - "his captive." The
way to counter his attack is by using his methods (namely excitement
and alacrity) in the performance of mitzvot, fulfilling Hashem's will with
dedication and zeal. Thus, "by capturing" - i.e. using for Hashem - the
methods through which the yeitzer hara makes you "shivyo" - "his
captive" - you will ultimately capture him and rule over him.
ANSWER: The Gemara (Yevamot 63a) relates that though Rabbi Chiya's
wife mistreated him, he would bring her presents. In puzzlement Rav
asked, "But she causes agony to our teacher?" To which Rabbi Chiya
replied, "It is enough that she raises our children and she saves us from
sin" ("thoughts of immorality" - Rashi).
Hence Rashi writes that the Torah permitted marrying her "ela keneged
yeitzer hara" - only for the assistance she can offer in one's battle with
the yeitzer hara. The other benefit, however, which man anticipates to
receive from a marriage, raising good children, does not apply in this
case.
"But it shall be that if you do not desire her, then you shall send
her on her own." (21:14)
The process of releasing one's self and his wife from their covenant of
marriage is known as "geirushin". Since in the Torah there is the
expression "geresh yerachim" - which means "the yield of the moons"
(Devarim 33:14), we take it as an allusion that when one is preparing a
document of "geirushin" - "divorce" - the term used for month is
"yerech".
Though the Torah permits bringing home the captive woman, it is not
overly happy about it and hopes that the captor's desire will ultimately
evaporate and he will send her free. Hence, the Torah prescribes that
when he brings home his captive woman, she must make herself
unattractive and sit in mourning for "yerech yamim" - a full month. The
term "yerech," which is commonly used in a divorce document, is an
indication that ultimately he will divorce himself from her and send her
away.
"If a man will have two wives, one beloved and one hated, and
they bear him sons, the beloved one and the hated one, and the
firstborn son is the hated one's - he cannot give the right of the
firstborn to the son of the beloved one ahead of the son of the
hated one, the firstborn." (21:15, 16)
ANSWER: The Rambam (Nachalot 2:2) rules that if one has two wives
who are giving birth at the same time, and the forehead of one baby
emerges and delays coming out, and in the interim the second woman's
baby emerges entirely, the first one (whose forehead only emerged) is
considered the firstborn and receives a double portion of inheritance.
It may be that the pesukim about the "beloved" and "hated" wives are
alluding to this halachah. Thus, if one has two wives, a beloved one and
a hated one, and the forehead of the child of the hated one emerges first
and afterwards the other child is fully born, the father cannot give the
right of the firstborn to the son of the beloved "al penei" - "over the face
of" - the hated one. Since the forehead (which is the part of the face
above the eyes) of the son of the hated one emerged first, he is lawfully
the firstborn and entitled to a double portion.
QUESTION:
ANSWER: There are many parents who pride themselves for having
given their children much more than they had. They reminisce about
their arrival in America, when they struggled to make a living, and they
congratulate themselves for providing their children with a comfortable
lifestyle and the higher education that they lacked.
While it is good to give our children things that we did not have, it is
crucial not to forget to give our children what we did have. Just as our
parents inculcated in us a love for Torah and mitzvot, and inspired us to
be shomrei Torah u'mitzvot, likewise it is incumbent upon us to instill in
our children the same dedication and devotion. Even when a parent
helps his child to become a professional, he should impress upon him to
be a Torah-observing professional.
"He must recognize the firstborn...to give him the double portion
in all that is found with him." (21:17)
2. The "Beis", "Chaf", and "Reish" are double the letter which comes
before them. This hints that the bechor only receives a double
portion of that which is already "before" the sons when the
inheritance takes place, but not of that which only becomes
available afterwards.
"If a man will have a wayward and rebellious son, who does not
hearken to the voice of his father and the voice of his mother."
(21:18)
QUESTION: Why is the word "bekol" - "to the voice" -
repeated? It could have simply said, "He does not hearken
to the voice of his father and mother"?
When the parents bring their child to the elders of the city, they say to
them, "This son of ours is wayward and rebellious 'einenu shomei'a
bekoleinu' - 'he does not hearken to our voice.' " Since in the household
the mother's opinion and the father's opinion were two separate voices,
the father should have complained to the elders, "He does not hearken
to my voice," and the mother should have said, "He does not hearken to
my voice." Why do they say "einenu shomei'a bekoleinu" - "he does not
hearken to our voice" - which suggests that there was one unified voice
in the home?
Undoubtedly, after careful analysis, the elders will reprove the parents
and tell them, "While you may have deceived us for a short while, you
cannot fool your child who lives with you in your home. He detected the
lack of unity between you, and this brought him to his current situation."
"All the men of his city shall pelt him with stones and he shall die
and you shall remove the evil from your midst." (21:21)
The Arizal explained the pasuk to mean, "If there will be 'ish' - a
prominent person who is 'cheit mishpat mavet' - 'lacking any reason to
deserve the judgment of death' - i.e. totally innocent of any sins, and
yet 'vehumat' - he was put to death by the Angel of Death, 'vetalita oto
al eitz' - you should hang i.e. attribute his passing on the 'eitz' - the
serpent's advice to Chava to eat the fruit of the forbidden tree."
"If you build a new house, you shall make a fence for your roof,
so that you will not place blood in your house if a faller falls from
it." (22:8)
ANSWER: The word "bayit" - "house" - has the numerical value of four
hundred and twelve. The words "ma'akeh gagecha" - "fence of your
roof" - have the numerical value of two hundred and forty-one. By
subtracting, the numerical value of "ma'akeh gagecha" (two hundred
and forty-one) from the word "bayit" (four hundred and twelve) one
hundred and seventy-one remains, which is the numerical value of the
word "hanofeil" - "a faller."
The Torah is cautioning that one who builds a new house should put a
fence on the roof; otherwise, if he subtracts it from the house, i.e. does
not put a fence on the roof, there will, G-d forbid, be "hanofeil" a
"faller," and this is evident "mimenu" - "from it" - from the numerical
value of the word "bayit" less "ma'akeh gagecha."
"Then the father of the girl and her mother should take and bring
proofs of the girl's virginity...The father of the girl should
say...And they shall fine him one hundred silver [shekels] and
give them to the father of the girl." (22:15-19)
ANSWER: Jewish men and women are sons and daughters of a King
(Shabbat 67a). Regarding the daughter of a king, King David says, "Kal
kevudah bat melech penimah" - "The complete glory of the princess is
within" (Psalms 45:14), which means that Jewish girls should not be out
in public, but primarily at home conducting themselves modestly (see
Rambam Ishut 13:11).
The man who slanders his wife that she is lacking virginity is in effect
accusing her of being out on the streets like a "na'ar" - "a young lad" -
and not a "na'arah" - "a young Jewish lady" whose place is within. Thus,
he is in effect, accusing her father of not giving her a proper upbringing
and supervision. However, when it is established that he made a false
accusation, he is fined one hundred silver shekels which he must give
"la'avi hana'arah" - with a "Heh" - to the father who indeed raised his
daughter to behave exactly as is proper for a Jewish young lady.
However, the father complains to the beit din, "Not only did he hurt her -
my daughter - but even more so, he hurt me - my reputation. This libel
insinuates that the education and upbringing I gave her was defective,
and therefore she could commit an act unbecoming for a Jewish
daughter."
Though the husband's intent may have been "lah" - directed "against
her" out of hatred, the father omits this detail when he brings his
complaint against his son-in-law to the beit din since he regards his
shame as greater than his daughter's.
According to halachah (Ketubot 23a), one does not receive two
punishments for one act. If so, why does this man receive a double
punishment: paying one hundred shekels to the father and lashings?
Since their intent was to prevent intermarriage between their people and
the Jewish people, their punishment was permanent exclusion from
joining the Jewish people in marriage.
The Gemara (Yevamot 76b) declares that the prohibition applies only to
the males and not to the females because it was the role of the men not
the women to go out on the dangerous paths of the wilderness to bring
food and drink to their Jewish cousins. Thus, while men can convert, but
not marry in, Moabite and Amonite women may convert to Judaism and
marry Jewish men.
King David said, "Sarim redafuni chinam umidevarecha pachad libi. Sas
anochi al imratecha kemotzei shalal rav" - "Princes pursued me without
cause, but my heart feared Your utterance. I rejoiced over Your word,
like one who finds abundant spoils" (Psalms 119:161 - 162). This may
be explained as a reference to the difficulties David encountered from
Doeg, the head of Sanhedrin in the days of King Shaul, and others who
sought to discredit him by disparaging his ancestress Ruth the Moabite,
based on the pasuk, "An Amonite or Moabite shall not enter into the
congregation of Hashem" (see Yevamot 76b).
Rabbeinu Bachya (Shemot 13a) writes in the name of the Kabbalists that
the term "davar" - "word" - refers to the Written Torah, and "amar" -
"say" - refers to the Oral Torah. Thus David was saying, "Princes
pursued me without cause" - charging that I was unfit to enter into Klal
Yisrael. "But my heart feared devarecha - Your utterance" - the Written
Torah which appeared to disqualify me. However, "sas anochi al
imratecha" - "I rejoiced over Your word" - i.e. the Oral Torah which
explains the Written Torah and allows a Moabite woman to join Klal
Yisrael in marriage "like one who finds abundant spoils."
"Because of the fact that they did not greet you with bread and
water on the road when you were leaving Egypt, and because he
hired against you Bilaam...to curse you." (23:5)
The Gemara (Bava Kamma 55b) states that there are certain things for
which one is exempt in earthly courts, but liable to punishment by the
heavenly tribunal, giving the example of hiring someone to offer false
testimony. Though the hirer is not personally giving any testimony, he
will have to account to the heavenly courts for hiring the witness.
Tosafot (ibid. 56a) explains that this applies only in the case where he
hires the witness, but not when he merely asks him to offer false
testimony without compensating him. The reason for this is that he does
not definitely anticipate that he will listen to him and testify. Since the
Moabites hired Bilaam to harm the Jewish people, they are liable in the
heavenly court, therefore the Torah declares that they must be excluded
from the Jewish community.
"And G-d, your G-d, transformed for you the curse to a blessing."
(23:6)
ANSWER: Hashem promised our patriarch Avraham that, "I will bless
those who bless you" (Bereishit 12:3). If so, Bilaam should have been
blessed by heaven for blessing the Jewish people?
With the extra word "lecha" - "for you" - the Torah is emphasizing that
in reality Bilaam intended to curse you, but "lecha" - "for you" - Hashem
converted it into a blessing. Thus, Bilaam is not among the people who
blessed the Jews, but among those who did the opposite, and he
deserves punishment, not reward.
"So that He will not see a shameful thing among you and turn
away from you." (23:15)
The Torah is warning us to be careful and make sure that there not be a
shameful thing seen among us, which will, G-d forbid, cause that
"veshav" - "He will turn" - from his position in front, and go
"mei'acharecha" - "from behind you."
"To a gentile you may lend upon interest, but to your brother you
may not lend upon interest." (23:21)
ANSWER: The Rabbi responded, "On the contrary. The Torah is fair in
all its rulings. According to halachah it is forbidden for a Jewish borrower
to pay interest, and it is forbidden for the lender to collect interest.
However the Torah never prohibited a gentile from charging interest to a
Jewish borrower, and thus it is only fair that a Jew can charge interest
when he lends money to a gentile."
The originators of a family are the parents, who are analogous to the
vine, and the offspring are compared to the grapes. Our sages are telling
us that a marriage in which there is a "mingling of grapes" and which
produces wine, i.e. the children accomplish even more than their
parents- is "davar na'ah umitkabeil" - something beautiful and fitting.
Our sages (Shabbat 88a) explain the pasuk "They stood under the
mountain" (Shemot 19:17) to mean that at the time of the giving of the
Torah, Hashem lifted the mountain over the Jewish people. According to
the Targum Yonatan ben Uziel, the suspended mountain was clear as
glass. Thus, the mountain served as a beautifully ornamented chuppah.
Just as under the chuppah the chatan gives the kallah a ring through
which he acquires her and makes her his "arusah" - "betrothed" -
similarly, Hashem acquired the Jewish people through the Luchot -
Tablets - which He gave them.
Thus, in the blessing we are stating that we are emulating Hashem who
at the giving of the Torah sanctified the Jewish people - separated them
from the rest of the world and designated them for Himself as His people
- through chuppah - the suspended mountain over them - and kiddushin
- the giving of the Tablets.
Possibly, the suspended transparent mountain is a source for the custom
of having a chuppah under the open sky. Hashem's enabling the Jews to
see the stars was a blessing that they multiply as the stars in the sky.
With his profound wisdom King Shlomo is teaching the following: When
"matza ishah" - one found the woman - i.e. one is simply attracted to
the woman for her intrinsic qualities, without seeking any extraneous
matters, such a marriage is "matza tov" - "a good find" - and will be a
pleasant one all the years of their life. However, "Umotze ani mar
mimavet et ha'ishah" - when the man did not choose the woman for her
own achievements but "et haishah" - her extraneous possessions, such
as money or pedigree, such a marriage may be more bitter than death.
ANSWER: The Gemara (Berachot 8a) says that in Eretz Yisrael when a
man married, people would ask him "matza or motze" - i.e. "is she a
good woman or a bitter one?" In order to wish the chatan well,
participants eat up the "motzi," leaving the chatan only "matza" - "a
good wife."
"Etzem" - "bone" - and "basar" - "flesh" - are both integral parts of the
human body, but have opposite qualities: Bone is hard and firm, and
flesh is soft and yielding. Man and woman need to have two things in
common for a successful marriage, etzem and basar. Etzem signifies
that which is firm and unyielding, and basar stands for that which is
flexible and elastic.
Adam and Chava were a very happy couple since they shared a mutual
philosophy and had their priorities in order. Any couple emulating them
will also have a happy marriage and merit that the Shechinah - the
Divine Presence - will abide with them.
"If a man marries a woman and lives with her, and it will be that
she will not find favor in his eyes, for he found in her a matter of
immorality, and he wrote her a bill of divorce and presented it
into her hand, and sent her from his house." (24:1)
ANSWER: The word get has the numerical value of twelve. It is called
get to allude to the fact that it should be written in no more or less than
twelve lines.
Our sages are thus telling us that a divorce between a husband and wife
is such a traumatic experience that even the altar, which is made of
unfeeling stone and which sees blood continuously, sheds tears.
The Torah intentionally places these two issues together to teach that a
man who marries should be careful not to run into debt, for in reality
nefesh hu choveil - he is risking his life and well-being physically and
spiritually.
"The judge shall cast him down and strike him, before him,
according to his wickedness, by a count." (25:2)
ANSWER: Akavia ben Mehallalleil says, "Reflect upon three things and
you will not come to sin. Know from where you came, and to where you
are going, and before Whom you are destined to give an accounting"
(Pirkei Avot 3:1). From these three things, one ("From where you
came") preceded man's coming to this world, and the other two ("to
where you are going, and before Whom you are destined to give an
accounting") take place after man leaves this world. One who sins
obviously fails to reflect upon the three things. Therefore, to remind him
to reflect upon the thing before him and the two things after him, he
receives one lash in front and two on the back.
"Forty shall he strike him, he shall not add; lest he strike him an
additional blow beyond these, and your brother will be degraded
in your eyes." (25:3)
If, for instance, the agent of the court himself is to receive lashes for
committing thirty-nine separate transgressions and afterwards gives a
person forty lashes instead of thirty-nine, according to the sages, he
receives forty sets of thirty-nine lashes for each transgression, a total of
one thousand, five hundred and sixty lashes. However according to
Rabbi Yehudah, he does nothing wrong when he gives the violator forty
lashes, and therefore will only receive the original thirty-nine sets of
forty lashes for his transgressions, a total of one thousand, five hundred
and sixty lashes.
"And she shall remove his shoe from his foot." (25:9)
"A perfect and honest measure shall you have, so that your days
shall be lengthened." (25:15)
ANSWER: Amalek attacked the Jews when they camped in Refidim. The
word "refidim" is related to the root word of "pirud" - "disunity and
separation" (see K'li Yakar Shemot 17:8). When the Jewish people are
disunified, it is possible for Amalek to creep in.
"You shall wipe out the memory of Amalek from under the
heaven." (25:19)
ANSWER: The seven nations were those who occupied Eretz Yisrael
before the Jewish conquest. Amalek was not one of the seven nations,
but he was the arch enemy of the Jewish people. Without any
justification, merely out of pure hatred, he fought the Jewish people and
sought to annihilate them, G-d forbid.
The difference between dealing with the nation of Amalek or those who
follow the Amalekite philosophy is as follows: Wiping out the memory of
the nation of Amalek also includes utterly destroying their possessions
so that the name of Amalek shall not be mentioned, "Even in connection
with an animal, by someone saying, 'This was of Amalek.' " However, in
the case of the non-Amalek nations who follow in their steps, the vicious
people must be destroyed, but not their possessions.
"You shall wipe out the memory of Amalek from under the
heaven." (25:19)
The Lubavitcher Rebbe once related that for many years the Jews of
Russia wore a "kasket" - a cap with a very small brim. One time the
government issued a decree that the brim on the caps be extended.
Chassidim interpreted this as an attempt by the government to make it
difficult for Jews to fulfill the words of the prophet, "Raise your eyes on
High and see Who created these [things]!" (Isaiah 40:26). The
Chassidim were clever, so they decided to follow the government
directive to make the caps with longer brims, but they turned the caps
around so that they could still continuously look up to heaven.
"You shall wipe out the memory of Amalek from under the
heaven, you shall not forget." (25:19)
ANSWER: The Jews left Egypt excited and filled with awe of Hashem
after witnessing His glory and the miracles He performed on their behalf.
Amalek intended to chill their enthusiasm and ultimately cause them to
forget about Hashem. Throughout history such attempts have been
repeated by enemies of the Jewish people. In addition, there is an
Amalek within us - our yeitzer hara - who is constantly trying to "chill"
us and detach us from Hashem.
The words "lo tishkach" - "you shall not forget" - are not a command,
but a promise. The Torah is advising that when you will make every
effort to wipe out the memory of Amalek, both the one who wants to
destroy the Jewish people as a whole physically, and the Amalek within
every one of us who wants to do spiritual harm, then you will always
remain attached to Hashem and "lo tishkach" - you will not forget His
greatness for one moment.
Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights,
Thought-Provoking Ideas, Homilies And
Explanations of Torah Passages
Ki Tavo
by Rabbi Moshe Bogomilsky
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"It will be when you enter the Land [Eretz Yisrael]." (26:1)
"That you shall take of the first of every fruit of the ground... and
you shall put it in a basket and go to the place that G-d, your G-d,
will choose, to make His name rest there." (26:2)
ANSWER: The farmer works very hard, tilling his land, pruning his
trees, and trying to keep the beetles and insects from ruining his crops.
Finally, after a season of anxiety and toil, he beholds the first ripe fruit.
What joy floods his heart! He would like to taste the fruit or give it to his
wife and children, but he cannot, for the first ripe fruits belong to
Hashem. So he takes a blade of grass, ties it to the fruit and calls it
"Bikkurim." He then takes the fruit to the Beit Hamikdash in Jerusalem,
where special tribute is paid to him for having the strength of character
and loyalty to Hashem to give even before seeing his full harvest.
Ma'aseir sheini, on the other hand, comes much later. At the conclusion
of the harvest, when the produce of the land is stored safely in the
storehouse, the tithe is given. Giving at so late a date, when the
farmer's granaries and storehouses are packed to overflowing, does not
deserve special recognition or tribute. It is a duty performed in
accordance with the requirements of the law, but no more.
The upshot is, "It is not how much one gives, but when and how."
"You shall take from the first of every fruit of the ground." (26:2)
ANSWER: A farmer works hard plowing his field, tilling the soil, and
seeding the ground. When he comes into the field and sees fruit
beginning to grow, he may be carried away with his success thinking,
"Kochi ve'otzem yadi asah li et hachayil hazeh" - "My strength and the
might of my hand made me all this wealth" (8:17), and forget that the
wonders of nature are in reality the works and doing of Hashem.
The Rambam (Shemita V'yovel 13:13) writes "that it is not the tribe of
Levi alone [that is dedicated to Hashem's service], but every person who
dedicates himself to the service of Hashem is sanctified, and Hashem will
be his everlasting inheritance and assure that he is provided for in this
world just as He has provided for the Kohanim and Levites."
Consequently, the Torah scholars are the Kohanim of "bayamim haheim"
- "in those days" - even when there is no Beit Hamikdash. Supporting
them is equivalent to the bikkurim given to the Kohanim and tithes given
to the Levites, and one may confidently demand that Hashem bestow His
blessing in return.
"Then you shall call out and say...'An Aramean tried to destroy
my forefather.' He ascended to Egypt and sojourned there, few in
number, and there he became...G-d took us out of Egypt with a
strong hand...He brought us to this place." (26:5-9)
In those places such as Aram where Yaakov and his family dwelled for
twenty years, and in Egypt where the entire Jewish people dwelled for
two hundred and ten years, not only did we not enjoy peace and
tranquillity, but the native population wanted to destroy us. Fortunately
Hashem with His great kindness saved us from their hands. Unlike these
two, all other miracles and acts of kindness were not connected with
permanent residency in a particular place, and are thus not mentioned
now, because it would not demonstrate the contrast to our living
permanently in Eretz Yisrael in peace and tranquillity.
Had Lavan not fooled Yaakov and given him Rachel immediately, he
would not have married Leah at all. Rachel would have been the mother
of all his children and Yosef would have been the firstborn. Hence, his
younger siblings would have had great respect for him, and no jealousy
whatsoever would have prevailed.
Thus, the pasuk states the events in the correct chronological order in
which they actually took place: First they were brought to "this place"
(Beit Hamikdash) and many years later they were given "this land"
(Eretz Yisrael).
"When you finish tithing...Gaze down from Your holy abode, from
the heavens, and bless Your people Israel." (26:12,15)
ANSWER: The Gemara (Bava Batra 10a) relates that the Roman
governor Tornus Rufus asked Rabbi Akiva, "If Hashem loves the poor,
why doesn't He support them?"
"On the contrary," he said. "It is this that condemns you to Geihinom. I
will illustrate by a parable. Suppose an earthly king was angry with his
servant and put him in prison, and ordered that he not get any food or
drink. If someone gave him food and drink, wouldn't the king be angry?
And you are called servants, as it is written, 'For the Children of Israel
are servants to Me' " (Vayikra 25:55).
Rabbi Akiva answered, "I will illustrate the following parable. A king
became angry at his son, put him in prison, and ordered that he not be
given food or drink. If someone brought him food or drink, wouldn't the
king send him a present when he found out? And we are called 'sons,' as
it is written, 'Sons are you to G-d, your G-d' " (Devarim 14:1).
From this dialogue it is evident that the poverty-stricken person is
someone who provoked Hashem's wrath and was therefore
impoverished.
"Then you shall say before G-d, your G-d, 'I have removed the
holy things from the house, and I have also given it to the
Levite.' " (26:13)
ANSWER: Hashem's original intent was that the firstborn be the ones to
serve Him. After the sin of the golden calf this privilege and
responsibility was transferred to the Kohanim and Levites. Hence, had
Israel not sinned, both terumah and ma'aseirot would not have been
given to the Kohanim and Levites, but would have remained in each
Jewish home, rightfully belonging to the firstborn of the household.
Thus, the bi'ur - removal - indicates that because of our sins and the
wicked deeds of our fathers, the sacred service was denied to the
firstborn (of Israel), who were originally deemed worthy to receive the
terumah and ma'asrot. Since in a sense it is an acknowledgment of
Israel's sin in worshipping the golden calf, this statement is called "vidui"
- "confession."
In the confession, one states "vegam natativ laleivi" - "I have also given
to the Levite." The word "vegam" is superfluous. It could have said "[I
have removed the sacred things from the house] unesativ - and I have
given it [to the Levite]." In this verse the word "gam" means "although,"
similar to "Gam hayiti halailah le'ish vegam yaladeti banim" - "Even if I
should be this night with a man and even if I should bear sons" (Ruth
1:12).
The Rabbi knew what the wealthy person had done, and told him that if
he were to take the first letters of these four words, "Bi'arti hakodesh
min habayit" - "And I have removed the holy things from the house" -
and put them together, it would spell the word "beheimah" - "animal."
Thus, you dreamt at night about the way you acted by day.
ANSWER: The Midrash Rabbah (Devarim 3:3) relates that Rabbi Pinchas
ben Yair once visited a city where the mice were damaging the produce.
The townspeople confronted him with their dilemma and he advised
them to be extremely careful in giving ma'aseir.
According to the Gemara (Horiot 13b), eating food which was nibbled by
mice causes amnesia. Thus, the person is declaring: "Thanks to fulfilling
the mitzvah of ma'aseir properly, I am sure that the mice did not attack
my produce. Hence when I eat it, I will not have to fear becoming
forgetful."
"I did not give of it to [for the needs of] the dead." (26:14)
ANSWER: According to Rashi, it means that one did not use "ma'aseir
sheini" to purchase shrouds and a casket to bury a dead person.
The Ramban raises a difficulty with this because the Torah (14:25-26)
states clearly that outside of Jerusalem the ma'aseir sheini may be
exchanged only for money to be transported to Jerusalem, where it may
be spent only on food. Thus, it is forbidden to expend it on items such as
shrouds, so why bother to make such a declaration?
The Jew who comes to the Beit Hamikdash proudly proclaims that when
I gave my charity, "Lo natati mimeno lameit" - I was careful to give it to
causes which will enhance and bring life to the Jewish community and
not to causes which will produce the reverse.
"You shall inscribe on the stones all the words of this Torah."
(27:8)
By instructing Moshe to write the Torah on hard stone, G-d implied that
even if a person possesses the poorest faculties (a head as hard as a
rock), if he learns Torah diligently it will definitely have an indelible
effect on him and refine him physically and spiritually.
"You shall inscribe on the stones all the words of this Torah, well
clarified." (27:8)
QUESTION: Rashi comments that the Torah was written in
seventy languages.What indication of seventy languages is
there in the pasuk?
"Accursed is one who will not uphold the words of this Torah, to
perform them." (27:26)
"All these blessings will come upon you and overtake you if you
shall listen to the voice of G-d your G-d." (28:2)
QUESTION: The word "vehisigucha" - "overtake you" - is
superfluous?
ANSWER: Once a man was digging in front of the king's palace. A guard
noticed what he was doing and asked him to explain his actions. The
man replied that he had dreamt that there was a treasure buried in front
of the king's palace and therefore had come to dig it up.
The guard said to him, "What you are doing is very foolish. For instance,
I had a dream about treasure buried under so and so's house- do you
think that I will go to dig there?" Coincidentally, the name the guard
mentioned was the man's own. Immediately he ran home, and dug
under his house, and there indeed was a treasure. The moral of the
story is that at times people run all over seeking a treasure and do not
realize that it is in their own back yard.
Often man does not realize what is really good for him. He may pursue
disadvantage and flee good fortune. Hashem is therefore promising that
His blessings will come upon us and even if one attempts to run away
from them, "vehisigucha" - "they will overtake you" - and despite
yourself, you will reap the benefit of Hashem's blessings.
The word "hasagah" can also mean "understanding." Thus, the Torah is
giving an added blessing that in addition to receiving all the material
blessings you will be blessed with hasagah - understanding - "ki tishma
bekol Hashem" - "that you continue to hearken to the voice of G-d."
The prophet says in the name of Hashem, "For My house shall be called
a house of prayer for all the nations" (Isaiah 56:7). In view of the
above, his words can also be explained as follows: The nations of the
world designate the house of prayer as a holy place, but their homes are
mundane and lack spirituality. The prophet is conveying that Hashem
will consider the home of a Jew as "beiti" - "My home" - if it will
resemble what the nations of the world would call "a house of prayer" -
a holy place.
"Blessed shall you be in the city and blessed shall you be in the
field." (28:3)
ANSWER: The patriarch Yitzchak had two sons, Yaakov and Eisav. Eisav
was a skilled hunter and is described in the Torah as "ish sadeh" - "a
man of the field." On the other hand, Yaakov was a Torah scholar and is
described as "yosheiv ohalim" - "dweller in tents" - which means that he
was an urbanite, a city dweller (Bereishit 25:27).
The Torah promises that for listening to Hashem and observing His
commandments one will merit all the blessings: both those of "ba'ir"
which were given to Yaakov - the city dweller - as well as those of
"basadeh" - given to Eisav - the man of the fields.
ANSWER: The Gemara (Berachot 57b) says that three things help a
person achieve harchavat hada'at - self esteem and contentment: 1)
"Bayit na'eh" - "a nice home." 2) "Ishah na'eh" - "a nice wife." 3) "Keilim
na'im" - "nice vessels." The acronym for these three spell the word
"bo'acha".
The Torah is promising that if you will hearken to the voice of Hashem,
then Baruch ata" - "You will be blessed bevo'acha - with "bo'acha" - a
nice home, a nice wife, and nice vessels, and enjoy harchavat hada'at all
the days of your life.
"Then all the peoples of the earth will see that the name of G-d is
proclaimed over you, and they will revere you." (28:10)
ANSWER: The actions of the individual Jew have an effect on the Jewish
people at large. A single Jew's behavior can either cause a kiddush
Hashem - sanctification of Hashem's - or, G-d forbid, a chilul Hashem - a
desecration of His name. When the peoples of the world see how the Jew
conducts himself and how he is full of awe and reverence for his G-d,
they, too, resolve to emulate him and fear and revere Hashem.
The pasuk is alluding to this fact by telling us "all the peoples of the
world shall see that the name of Hashem is upon you," i.e. they will
witness your respect and reverence for Hashem, then "veyar'u" - they
too will begin to fear and revere Hashem, "mimecha" - through you and
thanks to you.
This applies not only to Jews and the world at large but also among Jews
themselves. The religious Jew is scrutinized by all other Jews, and when
a flaw appears in his conduct, people make ridiculing remarks against
Judaism and Torah. When the religious Jew's conduct is commendable,
other Jews are impressed with the good influence Torah has upon the
individual and often it encourages them to direct their lives according to
the Torah.
"Then all the peoples of the earth will see that the Name of G-d is
proclaimed over you, and they will revere you." (28:10)
The Rebbe told him that the Torah says, "All the peoples..." and the
Gemara (Berachot 6a) explains that this refers to "tefillin sheberosh" -
"tefillin of the head" - which make all those who see the Jew revere him.
The officer then asked, "If that is so, why doesn't anyone fear me when I
wear tefillin?"
To this the Rebbe replied, "The words of the Gemara - 'tefillin sheberosh'
- are precisely chosen. It means, 'tefillin in the head.' When a Jew wears
tefillin, they should not be merely 'al harosh' - 'on the head' - although
the thoughts are elsewhere,' but 'sheberosh' - 'in the head' - i.e. the
mind should be occupied with the significance of the tefillin. When the
peoples of the world see a Jew wearing tefillin in such a manner, they
revere him. Your tefillin are on your head, not in your head."
"But it will be that if you do not hearken to the voice of G-d your
G-d...And there you will offer yourselves for sale to your enemies
as slaves and maid servants, but there will be no buyer." (28:15-
68)
The curses in this parshah were said by the righteous Moshe Rabbeinu.
To utter them he used 676 words, which is the numerical value of the
word "ra'ot". Our salvation is that Hashem's name of mercy, which has
the numerical value of 26, is mentioned among these words 26 times,
and this saves us from any harm.
To Rabbi Schneur Zalman the maledictions were not the ultimate will of
Hashem. On the contrary, Hashem loves His people and wants to shower
them with blessings. These curses are only superficial, and concealed in
them are blessings which the Jewish people will eventually merit.
Consequently, the term "vehayah" is appropriately used to emphasize
the joy that will be experienced through these berachot.
"Moshe'a lecha ve'ein le'oyevecha" - "He will help you and not your
enemies" - "yashuv lecha tzonecha netunot" - "Your flock which was
given away will be returned to you" - "velo milefanecha gazul
chamorecha" - "Your donkey will not be robbed from before you" -
"mimeno tochal velo le'einecha tavu'ach shorecha" - "You will eat from it
and your ox will not be slaughtered before your eyes."
"You will go mad from the sight of your eyes that you will see."
(28:34)
Man has many enemies, but the worst one is man's own thoughts and
power of imagination. Through them he can haunt and torture himself to
no end. A wise man once said, "Tracht gut, vet zein gut" - "Think good
and it will be good" - i.e. positive thinking will produce positive results.
Unfortunately, more often people project the negative instead of the
positive.
To such individuals the meaning of "You will go mad from the sight of
your eyes," is though you have none of the above, you will hallucinate
that you have such possessions and that you are losing them. Such
delusions can lead to complete madness.
"G-d will command the blessing for you in your storehouses and
in your every undertaking." (28:8)
The word "itcha" in our pasuk can be translated as "together with you."
The Torah is telling us that Hashem will command His blessing "in your
storehouses and in your every undertaking" providing there is "itcha" -
your participation and sincere effort.
"Because you did not serve G-d, your G-d, amid gladness."
(28:47)
"Because you did not serve G-d, your G-d, amid gladness and
goodness of heart." (28:47)
ANSWER: The word "tachat" literally means "under." If the letters of the
alef-beit are written out in a line starting with "Alef" on top, then "Beis"
is under "Alef", and "Tav" is under "Sin", and "Shin" is under "Reish".
These three letters (Shin, Tav, Beis) can be arranged to spell the word
"Shabbat".
The pasuk is hinting that the punishment will come, G-d forbid, since
"tachat asher" - [on the day which is] under "asher" - i.e. "Shabbat" -
you did not serve Hashem by celebrating it with gladness and goodness
of heart.
"And any blow that is not written in this Book of Torah." (28:61)
ANSWER: The prophet says, "Bechal tzaratam lo tza'ar." The word "lo"
is written with an "Alef" which means "no," and read with a "Vav" which
means "to him." Thus, according to the written text, the prophet is
saying, "In all the troubles [of the Jews], He was not troubled," and
according to the way it is read the prophet is saying, "In all their
troubles, He was troubled," i.e. whenever the Jews experience a
troublesome time, Hashem experiences it together with them.
The Gemara (Mo'eid Katan 25b) says, "When a tzaddik expires Hashem
rejoices over the pure righteous soul which has come to Him." Thus,
while Hashem Himself experiences all the troubles confronting the
Jewish people, this is the one case in which He does not. Since the
pasuk is referring to a blow "asher lo katuv besefer haTorah hazot" - "of
which the word 'lo' with an 'Alef' is written in this Book of the Torah" -
obviously it is referring to a blow for which Hashem does not share the
agony of the Jewish people, namely, mitat tzaddikim - the passing of a
tzaddik.
"You will be left few in number, instead of having been like the
stars of heaven in abundance." (28:62)
ANSWER: The number of stars and the number of dust particles are
both very large, but there is a major difference between them. The dust
particles of the earth are mingled together and in close contact. The
stars, however, are separated by vast differences. When there is unity
among the Jews, they are compared to the dust of the earth, and when
they are disunified, they are compared to the stars of the heaven.
The word "tachat" can also mean "because" as in, "tachat asher lo
avadeta" - "because you did not serve..." (28:47). The Torah is saying,
"You will be left few in number, tachat - because - you were [disunited]
like the stars of the heaven."
Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights,
Thought-Provoking Ideas, Homilies And
Explanations of Torah Passages
Nitzavim
ANSWER: The Maggid of Mezritch said in the name of his Rebbe, the
Ba'al Shem Tov, that Hashem Himself blesses the month of Tishrei and
this gives us strength to bless the other eleven months of the year.
Rosh Chodesh Tishrei falls on Rosh Hashanah, which is the day when
Hashem judges Klal Yisrael. It is against our interest that Satan know
when Rosh Hashanah falls, and by not publicly blessing Rosh Chodesh
Tishrei, we hope to keep it secret so that Satan will not know when to
come before the heavenly tribunal and speak evil against the Jews.
ANSWER: The words "Atem nitzavim hayom" - "You are standing today"
(Atem Nitzavim Hayom) - have the numerical value of 694, which is the
same as that of the words "La'amod L'slichos" - "To rise for Selichot."
Upon hearing the ninety eight explicit curses, the Jews were not so
frightened, thinking, "We will find a way to combat them." However,
when the last two were stated in this vague manner, the people, not
knowing their nature, could not anticipate preparing a cure for them. It
was these two curses that frightened the people.
ANSWER: When Mr. Cohen arrived in Shul one morning, Rabbi Kirsch
greeted him warmly. When the minyan had reached Ashrei, Rabbi Kirsch
approached Mr. Cohen and shook his head with a welcoming nod. This
repeated itself again when the people were reciting "Ahavat Olam." After
davening Mr. Cohen asked his Rabbi, "You greeted me when I came into
Shul; why did you greet me twice more during davening?"
The Rabbi replied, "I did not see you since you left Shul last night after
Ma'ariv; therefore, when I saw you in the morning I greeted you. Before
Ashrei, and also before Shema, I noticed that your mind had wandered
elsewhere. Consequently, when I recognized that you, together with
your thoughts, were back in Shul, I greeted you each time welcoming
you back."
Moshe, in his parting message to Klal Yisrael, is telling the people that
he is addressing both those who are "yeshno poh" - "present here" - i.e.
together with us in body and spirit, as well as those who are "imanu
omeid hayom" - physically standing with us - although their minds have
wandered off in distraction.
"And it will be that when he hears the words of this curse, he will
bless himself in his heart, saying, "Peace will be with me, though
I walk as my heart sees fit...Hashem will not be willing to forgive
him." (29:18-19)
The Torah consists of six hundred and thirteen mitzvot, representing the
six hundred and thirteen human body parts. The mitzvot are divided up
among the body parts, some are performed with the hand, some with
the foot, some with the mind, etc. A wise man once said that a reason
why there are so many heart ailments in our times is because there are
too many "cardiac Jews" - people who put the entire weight of their
Jewishness on their heart and thus overburden it.
"The hidden are for G-d, our G-d, but the revealed are for us and
our children forever, to carry out all the words of this Torah."
(29:28)
In the previous pasuk Moshe is telling the people that "Hashem removed
them from upon their soil, with anger, with wrath, and with great furry,
and He cast them to another land, as this very day!" In an attempt to
comfort them and uplift their spirit, Moshe is now assuring them that
this situation will not go on forever. Hashem will definitely send
Mashiach and take us out of galut - exile - regardless if we deserve it or
not. However, when this will take place is "hanistorot" - "hidden" - and
only Hashem knows. However, "haniglot lanu ulevaneinu ad olam" -
"what is revealed to us and to our children forever" - is that if we carry
out all the words of this Torah, the redemption will take place speedily.
"It will come that when all these things come upon you, the
blessing and the curse that I have presented before you." (30:1)
Rabbi Shmelke went to Rabbi Zusha, upon whom poverty and illness had
left their physical marks. When Rabbi Shmelke posed his question to
him, Rabbi Zusha was surprised. He replied, "You should have asked
someone who has actually experienced misfortunes, G-d forbid. Thank
G-d, I have only had good things happen to me throughout my life."
"It will be that when all these things come upon you, the
blessing and the curse...then you will take it to your heart."
(30:1)
ANSWER: One who was blessed with riches and suddenly becomes
impoverished is more despondent than a person who was born into a
poor family and grew up in poverty. The Torah is declaring that not only
will there be a curse, but it will take place after one enjoyed a period of
blessing. A downfall of such magnitude would definitely awaken the
person to teshuvah.
"Tav" is for "Tamim T'hiyeh Im Hashem Elokecha" - "Be sincere with the
Eternal your G-d" (Devarim 18:13). This represents the service of
teshuvah that comes through sincerity and wholeness of heart -
"earnestness."
"Shin" is for "Shivisi Hashem L'negdi Tamid" - "I have set G-d before me
always" (Psalms 16:8). This form of teshuvah results from one's
constant awareness that the world and all that is in it, is constantly
brought into being by Hashem.
"Beis" is for "Bechal Derachecha Do'eihu" - "In all your ways, know Him"
(Proverbs 3:6). This form of the service of teshuvah comes from one's
perceiving that all that happens to him and around him is hashgacha
peratit - individual Divine Providence.
Since every Jew has definitely done at least a little good and has some
merits in heaven, Moshe told the Jewish people: "Im yiheyeh nidachacha
- In the event that some of you may be dispersed - you need not worry
because as long as you are holding onto ketzeih hashamayim - a little bit
of spirituality - this will serve as the string through which Hashem will
take hold of you and bring you back to Him and the Jewish people."
Possibly, the Rebbe, who has unlimited love for Klal Yisrael, wants every
Jew to perform at least one mitzvah through which Hashem will take
hold of him and bring him back into the fold of Judaism.
Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights,
Thought-Provoking Ideas, Homilies And
Explanations of Torah Passages
Vayeilech
"Assemble the people - the men, the women, and the small
children." (31:12)
When Rabbi Yehoshua heard that from the mitzvah of "Hakheil" we learn
that fulfilling a command is greater than voluntary performance, he
became very excited, because now he realized the justification for
Avraham's not circumcising himself till the age of 99, although he had
fulfilled every other mitzvah of the Torah. The reason was that Avraham
wanted to be in the category of "metzuveh ve'oseh" - one who performs
a mitzvah as a fulfillment of Hashem's command. Since circumcision can
be performed only once, Avraham therefore waited for a direct command
from Hashem.
"Assemble the people - the men, the women, and the small
children." (31:12)
"Assemble the people, the men and the women and the
little ones. The men came to learn, the women came to
hear, but why should the little ones come? In order to
grant reward to those that bring them."
Said he to them: "There was a fair jewel in your hand, and
you sought to deprive me of it."
ANSWER: In Pirkei Avot (2:9) Rabbi Yochanan ben Zakai said of Rabbi
Yehoshua, "Happy is she who bore him." It is related in the Jerusalem
Talmud (Yevamot 1:6) that his mother strived to make him permeated
with Torah. So when he was a little baby she would bring his cradle to
the Beit Hamedrash so that he would hear the words of Torah.
Consequently, Rabbi Elazar ben Azaria's explanation that the reason for
bringing very small children is "To grant reward to those that bring
them" was of special significance to him since it substantiated his
mother's efforts to connect him with Torah. Hence he said to them, "You
had a fair jewel in your hand which applies specifically to my mother and
me, and I would have been deprived of it had you kept it to yourselves."
"So now, write this song for yourselves, and teach it to the
Children of Israel." (31:19)
ANSWER: The halachah requires that in a Sefer Torah every letter must
be "mukafot gevil" - "surrounded by parchment." (Menachot 29a)
Therefore the scribe must take heed that no letter touch another one.
On the other hand, halachah also requires that the letters which
comprise a word must be placed close enough to each other so that they
do not appear as individual letters and not part of a word. From these
two halachot we can derive a lesson of great importance regarding the
Jewish people collectively and individually.
Firstly, it is imperative that every Jew stand on his own two feet and
observe the Torah and its mitzvot. No Jew should "lean" on another and
rely on him. The Torah is the inheritance of every Jew, and everyone is
obligated to observe and maintain it.
A Sefer Torah is written with ink, and the only acceptable color is deep
black.
While all colors can easily be combined one with another forming a new
color, black is extremely difficult to change. Similarly a Jew should not
permit the influence of society or fluctuations of life to undermine or
dilute his true "color" and strict adherence to Torah.
The ink must stick firmly to the parchment, and, if it "jumps off," i.e.
becomes detached, the Sefer Torah is pasul - disqualified. The lesson
implied is that the Jew should adhere tenaciously to Torah and never
became detached from it.
It has been suggested that through this campaign the Rebbe was eager
to accomplish that which is written in the Book of Daniel (12:1), "And at
that time Michael will stand, the great heavenly prince who stands in
support of the members of Your people, and there will be a time of
trouble such as there has never been, and in that time Your people will
escape; everyone who is found written in the book" (see Ibn Ezra).
"So now, write this song for yourselves, and teach it to the
Children of Israel." (31:19)
The Jerusalem Talmud (Shekalim 6:1) describes the Torah Hashem gave
Moshe as "white fire and black fire." The black fire represents the written
letters, and the spaces between them are represented by the white fire,
and both have the same holiness. This is also evident from what the
Gemara (Mo'eid Katan 26a) says that if one, G-d forbid, sees a Sefer
Torah being burned, he must rend his garment twice; once for the
written content being destroyed and once for the parchment.
Consequently, the written letters together with the letters in the open
spaces total six hundred thousand, which only the holy Kabbalists, with
their profound wisdom, were able to count.
"So now, write this song for yourselves, and teach it to the
Children of Israel." (31:19)
In communal matters there is a rule "leiv beit din matna" - the Beit Din
makes a mental stipulation whenever necessary (see Ketubot 106b).
When a community needs a sefer Torah, they engage a sofer - scribe -
to write one for them, and the beit din stipulates that it is being acquired
on the condition that ownership is granted to each person who utilizes it.
Thus, when one has an aliyah, which is his time of "velamdah" - "to
study it" - he acquires total ownership of the sefer Torah, and it is as
though it was written expressly for him. There is no need for continued
ownership of the sefer Torah, except at the moment of the observance
of the mitzvah, i.e. when it is used for purposes of Torah-study.
Though the Bar-Mitzvah boy may not have been living when the Torah
was written (and it is questionable if the rule "leiv beit din matna would
apply to the unborn), it is not a problem, since according to halachah,
when one corrects a sefer Torah and makes it usable, it is as though he
wrote the entire Torah (Rambam, Sefer Torah 7:1), thus fulfilling the
mitzvah of writing a Torah. Hence, when a correction is made in a Torah
after it has been written, all those who were born since it was written,
through the law of "leiv beit din matnah," are now considered among the
writers of this particular Torah.
Moreover, when one is called to the Torah, the reader shows him the
first word of the portion to be read. When he looks at it, he is actually
checking at least one letter in the Torah, which is equivalent to writing
the entire Torah, and the berachah he recites is a public testimony that
the Sefer Torah is kosher.
The Midrash Rabbah (9:9) relates that prior to Moshe's passing he wrote
thirteen sifrei Torah - one for each tribe and one which was placed in the
Ark. Since it was impossible to expect every Jew to personally write a
Torah at that time, Moshe arranged that each tribe have a Torah, and
through the rule of "leiv beit din matna," when a Jew learned therein it
would be deemed as his personal Torah which Moshe wrote specifically
for him.
Moshe thus set a precedent for future generations that when it is difficult
to personally write a sefer Torah, one may rely on a communal sefer
Torah for the observance of the Biblical mitzvah.
Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights,
Thought-Provoking Ideas, Homilies And
Explanations of Torah Passages
Ha'azinu
"You forgot the rock Who gave birth to you and forgot G-d Who
brought you forth." (32:18)
Among the many gifts Hashem has endowed man with is the power of
"shikchah" - forgetfulness." Thus, when one is, G-d forbid, confronted
with trials and tribulations he is able to remove his mind from them, and
go on with his life. Moshe said to the Jewish people, "tzur yeldecha - the
rock Who gave birth to you - teshi - has instilled in you a gift" - the
power to forget. The problem is that "vatishkach Keil mecholelecha" -
you are using this power of forgetfulness to also forget Hashem, Who
brought you forth and Who does so much for you.
"I shall hide My face from them and see what their end will be."
(32:20)
This pasuk, which is read usually during the High Holiday season, is
alluding that "Were they wise they would comprehend 'zot' - the
achievements that are derived through - 'kol, tzom, and mamon' -
'voice, fast, and money' " - and "yavinu" - they would understand that it
plays an important role - "le'acharitam" - for their future, i.e. through it
they will merit to be inscribed in the Book of Life with all the best
materially and spiritually.
"So it was that when Moshe finished writing the words of this
Torah onto a book, until their conclusion." (31:24)
A difficulty with this explanation is that a Sefer Torah which was written
miraculously, not by a human being, cannot be considered kosher.
Tosafot (Menachot 30a) writes that Moshe did not die on Shabbat but on
erev Shabbat - Friday. Perhaps the Midrash that says he wrote thirteen
sifrei Torah on the day of his passing follows this opinion.
Possibly the Midrash agrees with the Zohar that Moshe died on Shabbat,
but holds that his demise started on Friday and culminated on Shabbat,
and Moshe wrote the sifrei Torah on Friday when he felt his end drawing
near.
QUESTION:
In all of Devarim, which was said by Moshe to Klal Yisrael, there are a
total of nine hundred and fifty-five pesukim. From the beginning of the
book till this pasuk are nine hundred pesukim, and from this pasuk till
the end are the additional fifty-five pesukim. With each pasuk Moshe
said, he penetrated one of the heavens and encountered angels of all
ranks. Upon reaching the nine hundred and first heaven, where there
were no angels but only Hashem himself, he said that Hashem says "See
now that I, I am He, and no god is with Me," repeating "ani" - "I" - to
emphasize that there are angels in all other heavens, but here "I" -
Hashem - am present all alone.
"I wounded and I heal, and there is no rescuer from My hand."
(32:39)
"Then tell me," asked the Rebbe, "What do the people of Anipoli do when
someone, G-d forbid, is sick?"
"What do they do?" said the chassid, "I suppose they have no other
option but to trust in Hashem and ask Him to send the healing from
heaven."
"He is the One," exclaimed the Rebbe. "That is the professor of Anipoli
that I referred you to. Put your faith in Hashem and He who helps the
people of Anipoli will surely help you too."
"And Moshe came and spoke all the words of this song in the
ears of the people, he, and Hoshea the son of Nun." (32:44)
In the second year after the Jewish people's departure from Egypt,
Moshe sent the spies to tour Canaan - Eretz Yisrael. At that time he
prayed for Hoshea and added the "Yud" from Sarah's name to his name.
Moshe's death took place at the end of the forty years of Jews' sojourn
in the wilderness. This pasuk is talking about Moshe's last Shabbat on
earth, which was exactly thirty-eight years after he took the "Yud" from
Sarah and added it to Yehoshua. Therefore on this particular day, which
marked the completion of the thirty-eight years the "Yud" was originally
supposed to be part of Sarah's name, Moshe called him by his original
name, Hoshea.
This pasuk discusses the Shabbat when the authority was taken from
Moshe and given to Yehoshua. Now that Yehoshua was becoming the
new leader of Klal Yisrael, his Rebbe Moshe referred to him, omitting the
"Yud". He was telling him "As the leader of the Jewish community it is
necessary that you be highly respected and feared by all. No longer may
you be humble before all as you were up until now" (see Ketubot 103b).
"For it is not an empty thing for you [lit. from you]." (32:47)
ANSWER: Moshe was telling the people, "If you find an emptiness, i.e.
unsatisfying quality, in Torah - the failure stems 'mikem' - 'from you.'
Obviously your effort and diligence is insufficient.
Alternatively, the Gemara (Chagigah 9b) says, "One who repeats his
chapter one hundred times is not to be compared with one who repeats
it one hundred and one times." When it was customary to review one's
studies one hundred times, one hundred and one times would
accomplish much more. For doing more than normal, the success
experienced is not just proportionate to the additional times, but far
greater (see Tanya, ch. 15).
The word "mikem" - "from you" - has the numerical value of one
hundred. The pasuk is teaching that should you find Torah unsatisfying,
the reason is "mikem" - the fault lies in you - you are only studying 100
times, i.e. not exceeding your normal routine.
Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights,
Thought-Provoking Ideas, Homilies And
Explanations of Torah Passages
Berachah
Perhaps our sages were puzzled by the contradiction between our pasuk
and the statement in Pirkei Avot. Therefore they have said, "Read not
'morashah' - 'inheritance' - because Torah is not an inheritance. Read
'me'orasah' - 'betrothed' " - and the Torah is telling us that the inherent
infinite love that each and every Jew has for Torah motivating him to be
ready to give his life for it, is a quality which is an inheritance of the
Jewish people and instilled in the heart of every Jew.
ANSWER: During the days of the Roman Empire, ten sages were put to
death. The Roman king had seen in the Torah that the punishment for
kidnapping and selling a person is death (Shemot 21:16). He asked the
sages, "If a man is found to have kidnapped and sold one of his brothers
of the Children of Israel, what is the law?" They replied, "That thief shall
die." The king then declared that the sages' lives were forfeit, and they
were cruelly executed on behalf of their forefathers, Yosef's brothers.
The number of sages martyred was ten because Reuven returned home,
leaving only nine brothers present at the sale, so that the tenth sage
was in place of Hashem, Who cooperated in the kidnapping by not
revealing Yosef's whereabouts to Yaakov (see Rashi, Bereishit 37:33).
Hence, all the brothers who were involved in the sale of Yosef died "a
second death" through the sages who were martyred. The only one who
lived and died, and did not die afterwards "a second death," is Reuven.
In Psalms (91:7) it is written, "One thousand will fall at your [left] side
and a myriad at your right." Consequently since Ephraim received the
right handed berachah, he will destroy myriads of the enemies and
Menashe, who was blessed with the left, will destroy thousands.
"Of Zevulan he said; 'Rejoice, O Zevulan, in your excursions, and
Yissachar in your tents.' " (33:18)
When the time comes for them to return to their Maker and come before
the heavenly tribunal, Zevulan will be very happy for the royal treatment
he will receive in consideration of the Torah study which is credited to
him. Yissachar, on the other hand, will be troubled upon realizing that
for comfortable amenities in the mundane world, he lost half the credit
for his Torah study.
"Of Gad he said...He dwells like a lion, tearing off the arm and
even the head." (33:20)
ANSWER: In preparing the soldiers for war, the officers would announce
that those who were fearful of sins they might have committed should
not go out to the front lest they melt the heart of their fellows (see
20:8). The Gemara (Menachot 36a) says that speaking between putting
on the arm tefillin and the head tefillin is a transgression which makes
one unsuitable to be a soldier so that one must return from going to the
battlefield.
The tribe of Gad were mighty warriors. This is evident from Yaakov's
blessing to them, "Gad will recruit a regiment and it will retreat on its
heel," which is actually a prophecy that in their battle to conquer Eretz
Yisrael not one of their troops would be missing (see Bereishit 49:19,
Rashi).
The cutting off the head and arm with one swipe is testament to the fact
that they did not violate the law of not speaking between putting on the
tefillin on the arm and the tefillin on the head, and therefore they were
blessed with the phenomenal strength to destroy the enemy and not
lose any troops in the battle.
"So Moshe died there...And no one knows his burial place to this
day." (34:5-6)
Rabbi Yehonatan replied, "The last episode recorded in the Torah about
Moshe is that he died and no one knew his burial site. If so, couldn't the
Torah have written that he never died, and that he went up to heaven
and continues to live on forever? Obviously, the Torah has no inclination
to falsify or exaggerate, and everything it tells us is the truth."
"He buried him in the valley, in the land of Moab, opposite Beit-
Pe'or." (34:6)
ANSWER: The Gemara (Avodah Zarah 44b) relates that Rabbi Gamliel
was once was bathing in a bathhouse that happened to be in the same
courtyard with an idol. He was asked, "Doesn't the Torah say 'v'lo yidbak
beyadecha me'umah min hacheirim' - 'No part of the banned property
may adhere to your hand' (13:18), which implies that one should
distance oneself as much as possible from idols and not derive any
benefit from them."
He replied, "The bathhouse was here long before the idol, and since the
idol came in to my territory, the prohibition of 'no part of the banned
property may adhere to your hand' does not apply."
Since some may wonder how was it permitted to bury Moshe next to the
idol of Pe'or, Rashi explains that his burial place was prepared in that
place long before the idol was put there; consequently, it is as though
the idol came into his territory and not the reverse.
"He buried him in the valley, in the land of Moab, opposite Beit-
Pe'or and no one knows his burial place to this day." (34:6)
When the delegation sensed its failure to realize its mission, one of the
men spoke up and said: "Do you know that some of the most prominent
Torah luminaries such as the Rambam, Rashi and the Rema are buried in
our community?" The Rabbi understood the implication. If he accepted
the position he would be successor to a whole galaxy of distinguished
Rabbis. Furthermore, after he had lived his span of life on this earth, his
earthly remains would come to repose in the cemetery of the community
alongside his distinguished predecessors.
The naive, unsuspecting Rabbi was won over and he accepted the
position. It was not long after coming to the community that the Rabbi
realized he had made a mistake. His salary was nothing to boast of and
not having any learned friends in the community he felt rather lonely.
One day, when he was especially lonesome, he decided that he would go
out and visit the cemetery and see for himself who his great
predecessors were. He walked through the length and the breadth of the
cemetery examining each monument carefully, but found no names that
he recognized.
He returned home and sent for the men of the delegation who had
visited him in the first place. When these men arrived he said to them,
"Gentlemen, you will recall that you told me that you have some of the
most prominent and distinguished Rabbis interred in your city. Please
tell me who are these Rabbis, these prominent scholars?"
Moshe was the one who gave the Torah to the Jewish people, and till
this very day it is referred to as Torat Moshe - the Torah of Moshe. It is
the spiritual life-source of Klal Yisrael, and throughout the millennia
nations of the world have endeavored to "bury" Moshe - i.e. influence
the Jewish people to assimilate and detach themselves from Torat
Moshe.
Thank G-d, all efforts have failed and no one has been able to find a way
to "bury Moshe" - extinguish the light of Torah from the Jewish people.
Jews and Torah are inseparable, and their attachment will be eternally
vibrant.
"The Children of Israel bewailed Moshe in the plains of Moav for
thirty days; then the days of tearful mourning for Moshe ended."
(34:8)
ANSWER: When the people approached these four with their request to
find out the halachot, their intention was that they do it either by
making an inquiry via the urim vetumim or by using their prophetic
powers.
Shmuel and Elazar were not in a capacity which would permit them to
inquire via the urim vetumim; hence, the intent of the people who
approached them was that they use their prophetic powers to make an
inquiry. Hence, they responded, "These are the mitzvot...and from this it
is learned that a prophet cannot add anything new to Torah."
With the word "kam" which literally means "standing," the Torah is
saying, "There never again will be a prophet in Israel who will receive a
prophecy while 'kam' - 'standing'" - similar to the way Moshe received
his revelations.
"And by all the strong hand and awesome power that Moshe
performed before the eyes of all Israel." (34:12)
ANSWER: The final letter of the Torah is a "Lamed", and the opening
letter is a "Beis", which together spell the word "leiv" - "heart." This
alludes to what our sages say (Sanhedrin 106b), "Hashem desires the
heart" i.e., righteousness, as it is written, "Hashem sees into the heart"
(I Samuel 16:7)
The message implied is that Hashem does not judge people merely by
the extent of their Torah scholarship, but rather by the righteousness
and devotion to Him that is in their heart.
Alternatively, Rashi explains that the thing Moshe performed "before the
eyes of all of Israel" was the shattering of the Tablets, and Hashem
ratified His decision. The Gemara (Avodah Zarah 3a) says that at the
time of creation, Hashem made a condition that, "If the Jews will accept
My Torah, it is good, otherwise I will return you all to 'tohu vavohu' -
'unformed and void.' " If so, why did Moshe shatter the Tablets and not
worry about destroying the world?
The Gemara (ibid.) says that heaven and earth cannot be witness that
the Jews observe the Torah because they have a vested interest, as the
pasuk says, "Were it not for My covenant (Torah) day and night, I would
not have appointed the ordinances of heaven and earth" (Jeremiah
33:25). Tosafot asks, "But why isn't the mere fact of their existence
proof that the Jews observe Torah?" and answers that heaven and earth
exist in merit of the Jews' consent to accept Torah, as is indicated by
Hashem's condition that their existence is contingent "im Yisrael
mikablim et Torati" - "if the Jews accept My Torah" - without saying
"observe" or "study."
Alternatively, Rashi explains the words "le'einei kal Yisrael" - "before the
eyes of all Israel" - as a reference to Moshe's shattering the Tablets
before their eyes. Rashi also explains that the reason for the Torah
starting with the word "Bereishit" is to teach that the world was created
"bishevil reishit" - "for the sake of things that are called 'reishit' -
'beginning.' " Among these things are the Jewish people who are called
"reishit tevuato" - "the first of His crop" (Jeremiah 2:3).
To accentuate Moshe's love for Klal Yisrael, the Torah says that the
shattering of the tablets was intended specifically as a message "le'einei
kal Yisrael" - "for the Jews to see" - to inspire them to repent. However,
regardless of the status of the Jewish community, "Bereishit bara
Elokim" - The whole world should know that Hashem loves the Jewish
people and only because of "reishit" - "the Jews" - did Hashem create
heaven and earth for all to enjoy.